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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The method of the history of Deborah and Barak (the heroes in this chapter) is the same with that before Here is, I. Israel revolted from God, ver. 1. II. Israel oppressed by Jabin, ver. 2, 3. III. Israel judged by Deborah, ver. 4, 5. IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak, ver. 6, 9. 2. It is accomplished by their joint-agency. Barak takes the field, ver. 10. Sisera, Jabin's general, meets him, ver. 12, 13. Deborah encourages him, ver. 14. And God gives him a complete victory. The army routed, ver. 15, 16. The general forced to flee, ver. 17. And where he expected shelter he had his life stolen from him by Jael while he was asleep (ver. 18-21), which completes Barak's triumph (ver. 22) and Israel's deliverance, ver. 23, 24.
Adam Clarke: Commentary on the Bible - 1831
The Israelites again rebel against God, and they are delivered into the hands of Jabin, king of Canaan, Jdg 4:1, Jdg 4:2. They cry unto God, and he raises up Deborah and Barak to deliver then, Jdg 4:3-10. Some account of Heber the Kenite, Jdg 4:11. Barak attacks Sisera, captain of Jabin's army, at the river Kishon, and gives him a total overthrow, Jdg 4:12-16. Sisera leaves his chariot, and flies away on foot; enters the tent of Jael, the wife of Heber, by whom he is slain, while secreting himself in her apartment, Jdg 4:17-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 4:1, Deborah and Barak deliver them from Jabin and Sisera; Jdg 4:17, Jael kills Sisera.
Carl Friedrich Keil and Franz Delitzsch

Oppression of Israel by Jabin, and Deliverance by Deborah and Barak - Judges 4-5
This fresh oppression of the Israelites, and the glorious victory which they obtained over Sisera, Jabin's general, through the judge Deborah and the heroic warrior Barak, are so fully described in Deborah's triumphal song in Judg 5, that this song may be regarded as a poetical commentary upon that event. It by no means follows from this fact, however, that the historical account in Judg 4 was first of all founded upon the ode, and was merely intended to furnish an explanation of the song itself. Any such assumption is overthrown by the fact that the prose account in Judg 4, contains, as even Bertheau acknowledges, some historical details which we look for in vain in the song, and which are of great assistance in the interpretation of it. All that we can infer with any probability from the internal connection between the historical narrative and the Song of Deborah is, that the author of our book took both of them from one common source; though the few expressions and words which they contain, such as שׂמיכה in Judg 4:18, תּצנח in Judg 4:21, משׁכתּ in Judg 4:6, and ויּהם in Judg 4:15, do not throw any light upon the source from which they were derived. For, with the exception of the first, which is not met with again, the whole of them occur in other passages-the second in Judg 1:14 and Josh 15:18, the third in the same sense in Judg 20:37, and the fourth in Ex 14:24 and Josh 10:10. And it by no means follows, that because in the passages referred to, "yaahom is found in close association with songs or poetical passages" (Bertheau), the word itself must be borrowed from the same source as the songs, viz., from the book of Jasher (Josh 10:13). For המם is found in the same signification in 1Kings 7:10; Ex 23:27, and Deut 2:15, where we look in vain for any songs; whilst it always occurs in connection with the account of a miraculous overthrow of the foe by the omnipotent power of God.
John Gill
INTRODUCTION TO JUDGES 4
This chapter shows how that Israel sinning was delivered into the hands of Jabin king of Canaan, by whom they were oppressed twenty years, Judg 4:1; and that Deborah and Barak consulted together about their deliverance, Judg 4:4; and that Barak, encouraged by Deborah, gathered some forces and fought Sisera the captain of Jabin's army, whom he met, and obtained a victory over, Judg 4:10; who fleeing on foot to the tent of Jael, the wife of Heber, was received into it, and slain by her while asleep in it, Judg 4:16; which issued in a complete deliverance of the children of Israel, Judg 4:23.
4:14:1: Եւ յաւելին որդիքն Իսրայէլի առնել չա՛ր առաջի Տեառն. եւ Սամեգար մեռաւ։
1. Իսրայէլացիները շարունակեցին չարիք գործել Տիրոջ առաջ: Սամեգարը[7] մեռաւ:[7] 7. Եբրայերէնում՝ Աւոդը:
4 Աւովդի մեռնելէն յետոյ Իսրայէլի որդիները Տէրոջը առջեւ չարութիւն ըրին։
Եւ յաւելին որդիքն Իսրայելի առնել չար առաջի Տեառն. եւ [80]Սամեգար մեռաւ:

4:1: Եւ յաւելին որդիքն Իսրայէլի առնել չա՛ր առաջի Տեառն. եւ Սամեգար մեռաւ։
1. Իսրայէլացիները շարունակեցին չարիք գործել Տիրոջ առաջ: Սամեգարը[7] մեռաւ:
[7] 7. Եբրայերէնում՝ Աւոդը:
4 Աւովդի մեռնելէն յետոյ Իսրայէլի որդիները Տէրոջը առջեւ չարութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1: Когда умер Аод, сыны Израилевы стали опять делать злое пред очами Господа.
4:1 καὶ και and; even προσέθεντο προστιθημι add; continue οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even Αωδ αωδ die
4:1 וַ wa וְ and יֹּסִ֨פוּ֙ yyōsˈifû יסף add בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֵה֖וּד ʔēhˌûḏ אֵהוּד Ehud מֵֽת׃ mˈēṯ מות die
4:1. addideruntque filii Israhel facere malum in conspectu Domini post mortem AhothAnd the children of Israel again did evil in the sight of the Lord after the death of Aod:
1. And the children of Israel again did that which was evil in the sight of the LORD, when Ehud was dead.
4:1. But after the death of Ehud, the sons of Israel resumed doing evil in the sight of the Lord.
4:1. And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.
And the children of Israel again did evil in the sight of the LORD, when Ehud was dead:

4:1: Когда умер Аод, сыны Израилевы стали опять делать злое пред очами Господа.
4:1
καὶ και and; even
προσέθεντο προστιθημι add; continue
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
Αωδ αωδ die
4:1
וַ wa וְ and
יֹּסִ֨פוּ֙ yyōsˈifû יסף add
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵה֖וּד ʔēhˌûḏ אֵהוּד Ehud
מֵֽת׃ mˈēṯ מות die
4:1. addideruntque filii Israhel facere malum in conspectu Domini post mortem Ahoth
And the children of Israel again did evil in the sight of the Lord after the death of Aod:
4:1. But after the death of Ehud, the sons of Israel resumed doing evil in the sight of the Lord.
4:1. And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: По смерти Аода израильтяне за свои злые дела были преданы под власть ханаанского царя Иавина, который угнетал их в течение двадцати лет. Резиденцией Иавина был город Xацор, лежавший в северной части Палестины, сожженный при Иисусе Навине (Нав. XI:11), но восстановленный позднее хананеями (ср. 3: Цар. IX:15; 4: Цар. XV:29) и, вероятно, расположенный на месте современного Телль-Xацур, в средине между Бар-ел-Xул (оз. Мером) и Средиземным морем. У Иавина было 900: колесниц, которыми заведовал его военачальник Сисара, проживавший в Xарошеф-Гоиме, на месте которого теперь лежит деревня Гарис (в северной Палестине, в вади-ел-мелик). Этот город составлял прочный и важный в военном отношении базис для Сисары: занимая его, Сисара разобщал между собою израильские колена и не дозволял им действовать против хананеев дружно и решительно. Отсюда ханаанские воины производили опустошительные набеги на израильские города и села, пользуясь для этого колесницами. Вообще иго хананеев было тяжко для израильтян (ср. Суд. V:6-8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Israelites Enslaved by Jabin. B. C. 1285.

1 And the children of Israel again did evil in the sight of the LORD, when Ehud was dead. 2 And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles. 3 And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.
Here is, I. Israel backsliding from God: They again did evil in his sight, forsook his service, and worshipped idols; for this was the sin which now most easily beset them, v. 1. See in this, 1. The strange strength of corruption, which hurries men into sin notwithstanding the most frequent experience of its fatal consequences. The bent to backslide is with great difficulty restrained. 2. The common ill effects of a long peace. The land had rest eighty years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools destroys them. Jeshurun waxeth fat and kicketh. 3. The great loss which a people sustains by the death of good governors. The did evil, because Ehud was dead. So it may be read. He kept a strict eye upon them, restrained and punished every thing that looked towards idolatry, and kept them close to God's service. But, when he was gone, they revolted, fearing him more than God.
II. Israel oppressed by their enemies. When they forsook God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God as if he were none of theirs; and then God alienated them as none of his. Those that threw themselves out of God's service threw themselves out of his protection. What has my beloved to do in my house when she has thus played the harlot? Jer. xi. 15. He sold them into the hand of Jabin, v. 2. This Jabin reigned in Hazor, as another of the same name, and perhaps his ancestor, had done before him, whom Joshua routed and slew, and burnt his city, Josh. xi. 1, 10. But it seems, in process of time, the city was rebuilt, the power regained, the loss retrieved, and, by degrees, the king of Hazor becomes able to tyrannize over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the former, and much more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression was, 1. That this enemy was nearer to them than any of the former, in their borders, in their bowels, and by this means had the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to them, for invading and dispossessing them, and when they had them in their power would be so much the more cruel and mischievous towards them in revenge of the old quarrel. 3. That these Canaanites had formerly been conquered and subdued by Israel, were of old sentenced to be their servants (Gen. ix. 25), and might now have been under their feet, and utterly incapable of giving them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous.
III. Israel returning to their God: They cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those that slight God in their prosperity will find themselves under a necessity of seeking him when they are in trouble.
Adam Clarke: Commentary on the Bible - 1831
4:1: When Ehud was dead - Why not when Shamgar was dead? Does this not intimate that Shamgar was not reckoned in the number of the judges?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: am 2699, bc 1305, An, Ex, Is, 186
did evil: Jdg 2:11, Jdg 2:19, Jdg 2:20, Jdg 3:7, Jdg 3:12, Jdg 6:1, Jdg 10:6; Lev 26:23-25; Neh 9:23-30; Psa 106:43-45; Jer 5:3
Carl Friedrich Keil and Franz Delitzsch
4:1
The Victory over Jabin and His General Sisera. - Judg 4:1-3. As the Israelites fell away from the Lord again when Ehud was dead, the Lord gave them into the hand of the Canaanitish king Jabin, who oppressed them severely for twenty years with a powerful army under Sisera his general. The circumstantial clause, "when Ehud was dead," places the falling away of the Israelites from God in direct causal connection with the death of Ehud on the one hand, and the deliverance of Israel into the power of Jabin on the other, and clearly indicates that as long as Ehud lived he kept the people from idolatry (cf. Judg 2:18-19), and defended Israel from hostile oppressions. Joshua had already conquered one king, Jabin of Hazor, and taken his capital (Josh 11:1, Josh 11:10). The king referred to here, who lived more than a century later, bore the same name. The name Jabin, "the discerning," may possibly have been a standing name or title of the Canaanitish kings of Hazor, as Abimelech was of the kings of the Philistines (see at Gen 26:8). He is called "king of Canaan," in distinction from the kings of other nations and lands, such as Moab, Mesopotamia, etc. (Judg 3:8, Judg 3:12), into whose power the Lord had given up His sinful people. Hazor, once the capital of the kingdoms of northern Canaan, was situated over (above or to the north of) Lake Huleh, in the tribe of Naphtali, but has not yet been discovered (see at Josh 11:1). Sisera, the general of Jabin, dwelt in Harosheth of the Goyim, and oppressed the Israelites most tyrannically (Mightily: cf. Judg 7:1; 1Kings 2:16) for twenty years with a force consisting of 900 chariots of iron (see at Josh 17:16). The situation of Harosheth, which only occurs here (Judg 4:2, Judg 4:13, Judg 4:16), is unknown; but it is certainly to be sought for in one of the larger plains of Galilee, possibly the plain of Buttauf, where Sisera was able to develop his forces, whose strength consisted chiefly in war-chariots, and to tyrannize over the land of Israel.
John Gill
4:1 And the children of Israel again did evil in the sight of the Lord,.... Which was the fruit and effect of the long rest and peace they enjoyed; and which is often the case of a people favoured with peace, plenty, and prosperity, who are apt to abuse their mercies, and forget God, the author and giver of them; and the principal evil, though not expressed, was idolatry, worshipping Baalim, the gods of the nations about them; though it is highly probable they were guilty of other sins, which they indulged in the times of their peace and prosperity:
when Ehud was dead; Shamgar is not mentioned, because his time of judging Israel was short, and the people were not reformed in his time, but fell into sin as soon as Ehud was dead, and continued. Some choose to render the words, "for Ehud was dead" (t), who had been, the instrument of reforming them, and of preserving them from idolatry, but he being dead, they fell into it again; and the particle "vau" is often to be taken in this sense, of which Noldius (u) gives many instances.
(t) "enim, vel quia Ehud", Bonfrerius; so Patrick. (u) Concord. Ebr. part. p. 285, 295.
Robert Jamieson, A. R. Fausset and David Brown
4:1 DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
The children of Israel again did evil in the sight of the Lord, when Ehud was dead--The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.
4:24:2: Եւ մատնեաց զնոսա Տէր ՚ի ձեռս Յաբինայ արքայի Քանանացւոց, որ թագաւորեաց յԱսովր. եւ իշխան զօրու նոցա Սիսարա. եւ ինքն բնակէր յԱրիսովթ ազգաց[2488]։ [2488] Ոմանք. Եւ ինքն բնակեալ էր յԱրիսովթ։
2. Տէրը նրանց մատնեց քանանացիների արքայ Յաբինի ձեռքը, որը թագաւորում էր Ասորում: Նրա զօրագլուխը Սիսարան էր, որը բնակւում էր Ազգերի Արիսոթում:
2 Տէրը մատնեց զանոնք Քանանացիներուն Յաբին թագաւորին ձեռքը, որ Հասորի մէջ կը թագաւորէր եւ անոր զօրագլուխը Սիսարա էր, որ Արիսօթի մէջ կը բնակէր։
Եւ մատնեաց զնոսա Տէր ի ձեռս Յաբինայ արքայի Քանանացւոց, որ թագաւորեաց յԱսովր. եւ իշխան զօրու նոցա Սիսարա, եւ ինքն բնակէր յԱրիսովթ ազգաց:

4:2: Եւ մատնեաց զնոսա Տէր ՚ի ձեռս Յաբինայ արքայի Քանանացւոց, որ թագաւորեաց յԱսովր. եւ իշխան զօրու նոցա Սիսարա. եւ ինքն բնակէր յԱրիսովթ ազգաց[2488]։
[2488] Ոմանք. Եւ ինքն բնակեալ էր յԱրիսովթ։
2. Տէրը նրանց մատնեց քանանացիների արքայ Յաբինի ձեռքը, որը թագաւորում էր Ասորում: Նրա զօրագլուխը Սիսարան էր, որը բնակւում էր Ազգերի Արիսոթում:
2 Տէրը մատնեց զանոնք Քանանացիներուն Յաբին թագաւորին ձեռքը, որ Հասորի մէջ կը թագաւորէր եւ անոր զօրագլուխը Սիսարա էր, որ Արիսօթի մէջ կը բնակէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2: И предал их Господь в руки Иавина, царя Ханаанского, который царствовал в Асоре; военачальником у него был Сисара, который жил в Харошеф-Гоиме.
4:2 καὶ και and; even ἀπέδοτο αποδιδωμι render; surrender αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Ιαβιν ιαβιν monarch; king Χανααν χανααν Chanaan; Khanaan ὃς ος who; what ἐβασίλευσεν βασιλευω reign ἐν εν in Ασωρ ασωρ and; even ὁ ο the ἄρχων αρχω rule; begin τῆς ο the δυνάμεως δυναμις power; ability αὐτοῦ αυτος he; him Σισαρα σισαρα and; even αὐτὸς αυτος he; him κατῴκει κατοικεω settle ἐν εν in Αρισωθ αρισωθ the ἐθνῶν εθνος nation; caste
4:2 וַ wa וְ and יִּמְכְּרֵ֣ם yyimkᵊrˈēm מכר sell יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand יָבִ֣ין yāvˈîn יָבִין Jabin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָלַ֖ךְ mālˌaḵ מלך be king בְּ bᵊ בְּ in חָצֹ֑ור ḥāṣˈôr חָצֹור Hazor וְ wᵊ וְ and שַׂר־ śar- שַׂר chief צְבָאֹו֙ ṣᵊvāʔˌô צָבָא service סִֽיסְרָ֔א sˈîsᵊrˈā סִיסְרָא Sisera וְ wᵊ וְ and ה֥וּא hˌû הוּא he יֹושֵׁ֖ב yôšˌēv ישׁב sit בַּ ba בְּ in חֲרֹ֥שֶׁת הַגֹּויִֽם׃ ḥᵃrˌōšeṯ haggôyˈim חֲרֹשֶׁת הַגֹּויִם Harosheth Haggoyim
4:2. et tradidit illos Dominus in manu Iabin regis Chanaan qui regnavit in Asor habuitque ducem exercitus sui nomine Sisaram ipse autem habitabat in Aroseth gentiumAnd the Lord delivered them up into the hands of Jabin, king of Chanaan, who reigned in Asor: and he had a general of his army named Sisara, and he dwelt in Haroseth of the Gentiles.
2. And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles.
4:2. And the Lord delivered them into the hands of Jabin, the king of Canaan, who reigned at Hazor. And he had a commander of his army named Sisera, but this man lived at Harosheth of the Gentiles.
4:2. And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in Harosheth of the Gentiles.
And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in Harosheth of the Gentiles:

4:2: И предал их Господь в руки Иавина, царя Ханаанского, который царствовал в Асоре; военачальником у него был Сисара, который жил в Харошеф-Гоиме.
4:2
καὶ και and; even
ἀπέδοτο αποδιδωμι render; surrender
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Ιαβιν ιαβιν monarch; king
Χανααν χανααν Chanaan; Khanaan
ὃς ος who; what
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ασωρ ασωρ and; even
ο the
ἄρχων αρχω rule; begin
τῆς ο the
δυνάμεως δυναμις power; ability
αὐτοῦ αυτος he; him
Σισαρα σισαρα and; even
αὐτὸς αυτος he; him
κατῴκει κατοικεω settle
ἐν εν in
Αρισωθ αρισωθ the
ἐθνῶν εθνος nation; caste
4:2
וַ wa וְ and
יִּמְכְּרֵ֣ם yyimkᵊrˈēm מכר sell
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
יָבִ֣ין yāvˈîn יָבִין Jabin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מָלַ֖ךְ mālˌaḵ מלך be king
בְּ bᵊ בְּ in
חָצֹ֑ור ḥāṣˈôr חָצֹור Hazor
וְ wᵊ וְ and
שַׂר־ śar- שַׂר chief
צְבָאֹו֙ ṣᵊvāʔˌô צָבָא service
סִֽיסְרָ֔א sˈîsᵊrˈā סִיסְרָא Sisera
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יֹושֵׁ֖ב yôšˌēv ישׁב sit
בַּ ba בְּ in
חֲרֹ֥שֶׁת הַגֹּויִֽם׃ ḥᵃrˌōšeṯ haggôyˈim חֲרֹשֶׁת הַגֹּויִם Harosheth Haggoyim
4:2. et tradidit illos Dominus in manu Iabin regis Chanaan qui regnavit in Asor habuitque ducem exercitus sui nomine Sisaram ipse autem habitabat in Aroseth gentium
And the Lord delivered them up into the hands of Jabin, king of Chanaan, who reigned in Asor: and he had a general of his army named Sisara, and he dwelt in Haroseth of the Gentiles.
4:2. And the Lord delivered them into the hands of Jabin, the king of Canaan, who reigned at Hazor. And he had a commander of his army named Sisera, but this man lived at Harosheth of the Gentiles.
4:2. And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in Harosheth of the Gentiles.
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Adam Clarke: Commentary on the Bible - 1831
4:2: Jabin king of Canaan - Probably a descendant of the Jabin mentioned Jos 11:1, etc., who had gathered together the wrecks of the army of that Jabin defeated by Joshua. Calmet supposes that these Canaanites had the dominion over the tribes of Naphtali, Zebulun, and Issachar; while Deborah judged in Ephraim, and Shamgar in Judah.
Albert Barnes: Notes on the Bible - 1834
4:2: See Jos 11:1 note. Since the events there narrated, Hazor must have been rebuilt, and have resumed its position as the metropolis of the northern Canaanites; the other cities must also have resumed their independence, and restored the fallen dynasties.
Harosheth (identified by Conder with El Harathlyeh, see Jdg 4:6) is marked by the addition of the Gentiles, as in Galilee of the nations Gen 14:1; Isa 9:1. The name Harosheth signifies workmanship, cutting and carving, whether in stone or wood Exo 31:5, and hence, might be applied to the place where such works are carried on. It has been conjectured that this being a great timber district, rich in cedars and fir-trees, and near Great Zidon Jos 11:8, Jabin kept a large number of oppressed Israelites at work in hewing wood, and preparing it at Harosheth for transport to Zidon; and that these woodcutters, armed with axes and hatchets, formed the soldiers of Barak's army.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: sold: Jdg 2:14, Jdg 2:15, Jdg 10:7; Isa 50:1; Mat 18:25 "It seems to concern only north Israel."
Hazor: Jos 11:1, Jos 11:10, Jos 11:11, Jos 19:36
Sisera: Sa1 12:9; Psa 83:9
Harosheth: Jdg 4:13, Jdg 4:16
Geneva 1599
4:2 And the LORD sold them into the hand of (a) Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in (b) Harosheth of the Gentiles.
(a) There was another Jabin, whom Joshua killed and burnt his city Hazor, (Josh 11:13).
(b) That is in a wood, or strong place,
John Gill
4:2 And the Lord sold them,.... Delivered them into a state of bondage and slavery, where they were like men sold for slaves, see Judg 3:8,
into the hand of Jabin king of Canaan, that reigned in Hazor; there was a city of this name, and a king of it of the same name, as here, in the times of Joshua, which city was taken and burnt by him, and its king slain, Josh 11:1; and either the country about it is here meant, as Jericho in the preceding chapter is put for the country adjacent to it; or this city had been rebuilt, over which reigned one of the posterity of the ancient kings of it, and of the same name; or Jabin was a name common to the kings of Canaan, as Pharaoh to the Egyptian kings; and by Canaan is meant, not the land of Canaan in general, but a particular part of it inhabited by that, or some of that nation or tribe, which was peculiarly so called:
the captain of whose host was Sisera; Jabin maintained a standing army to keep the people of Israel in subjection, the general of which was Sisera, of whom many things are after said:
which dwelt in Harosheth of the Gentiles; not Jabin, as many understand it, for he had his royal seat and residence in Hazor; but Sisera his general, and where the army under his command was. This place had its name either because it was built by same of various nations, or inhabited by workmen of different countries; or rather it was a wood originally, as the name signifies, to which many of the seven nations of the Canaanites fled from before Joshua, and hid and sheltered themselves, and in process of time built strong towers and fortresses in it, and became numerous and powerful; and so the Targum paraphrases the words,"and he dwelt in the strength of the towers of the people;''
and in other times, as Strabo relates (w), the northern parts of the land of Canaan, as those were where Hazor and Harosheth were, were inhabited by a mixed people, Egyptians, Arabians, and Phoenicians; such were they, he says, that held Galilee, Jericho, Philadelphia, and Samaria.
(w) Geograph. l. 16. p. 525.
John Wesley
4:2 Of Canaan - That is, of the land where most of the Canaanites, strictly so called, now dwelt, which seems to be in the northern part of Canaan. This seems to be of the posterity of that Jabin, whom Joshua slew, Josh 11:11, who watched all opportunities to recover his ancient possessions, and to revenge his own and his father's quarrel. In Hazor - In the territory or the kingdom of Hazor, which might now be restored to its former largeness and power. Of the Gentiles - So called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming there for traffick, whence Galilee, where this was, is called Galilee of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
4:2 Jabin king of Canaan--"Jabin," a royal title (see on Josh 11:1). The second Jabin built a new capital on the ruins of the old (Josh 11:10-11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.
4:34:3: Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր. զի ինն հարիւր կառք երկաթիք էին նորա. եւ նա նեղէր զԻսրայէլ սաստիկ՝ ամս քսան։
3. Իսրայէլացիներն աղաղակ բարձրացրին Տիրոջ առաջ, որովհետեւ Յաբինը ինը հարիւր երկաթէ կառքեր ունէր եւ քսան տարի սաստիկ նեղում էր իսրայէլացիներին:
3 Իսրայէլի որդիները Տէրոջը աղաղակեցին. քանզի անիկա ինը հարիւր երկաթէ կառքեր ունէր ու անիկա քսան տարի Իսրայէլի որդիները սաստիկ նեղեց։
Եւ աղաղակեցին որդիքն Իսրայելի առ Տէր. զի ինն հարեւր կառք երկաթիք էին նորա, եւ նա նեղէր զԻսրայէլ սաստիկ ամս քսան:

4:3: Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր. զի ինն հարիւր կառք երկաթիք էին նորա. եւ նա նեղէր զԻսրայէլ սաստիկ՝ ամս քսան։
3. Իսրայէլացիներն աղաղակ բարձրացրին Տիրոջ առաջ, որովհետեւ Յաբինը ինը հարիւր երկաթէ կառքեր ունէր եւ քսան տարի սաստիկ նեղում էր իսրայէլացիներին:
3 Իսրայէլի որդիները Տէրոջը աղաղակեցին. քանզի անիկա ինը հարիւր երկաթէ կառքեր ունէր ու անիկա քսան տարի Իսրայէլի որդիները սաստիկ նեղեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3: И возопили сыны Израилевы к Господу, ибо у него было девятьсот железных колесниц, и он жестоко угнетал сынов Израилевых двадцать лет.
4:3 καὶ και and; even ἐκέκραξαν κραζω cry οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward κύριον κυριος lord; master ὅτι οτι since; that ἐννακόσια εννακοσιοι chariot σιδηρᾶ σιδηρεος of iron ἦν ειμι be αὐτῷ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἔθλιψεν θλιβω pressure; press against τὸν ο the Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by κράτος κρατος dominion εἴκοσι εικοσι twenty ἔτη ετος year
4:3 וַ wa וְ and יִּצְעֲק֥וּ yyiṣʕᵃqˌû צעק cry בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֠י kˌî כִּי that תְּשַׁ֨ע tᵊšˌaʕ תֵּשַׁע nine מֵאֹ֤ות mēʔˈôṯ מֵאָה hundred רֶֽכֶב־ rˈeḵev- רֶכֶב chariot בַּרְזֶל֙ barzˌel בַּרְזֶל iron לֹ֔ו lˈô לְ to וְ֠ wᵊ וְ and הוּא hû הוּא he לָחַ֞ץ lāḥˈaṣ לחץ press אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֧י bᵊnˈê בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in חָזְקָ֖ה ḥozqˌā חָזְקָה strength עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָֽה׃ ס šānˈā . s שָׁנָה year
4:3. clamaveruntque filii Israhel ad Dominum nongentos enim habebat falcatos currus et per viginti annos vehementer oppresserat eosAnd the children of Israel cried to the Lord: for he had nine hundred chariots set with scythes and for twenty years had grievously oppressed them.
3. And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.
4:3. And the sons of Israel cried out to the Lord. For he had nine hundred chariots with scythes, and he vehemently oppressed them for twenty years.
4:3. And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.
And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel:

4:3: И возопили сыны Израилевы к Господу, ибо у него было девятьсот железных колесниц, и он жестоко угнетал сынов Израилевых двадцать лет.
4:3
καὶ και and; even
ἐκέκραξαν κραζω cry
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
κύριον κυριος lord; master
ὅτι οτι since; that
ἐννακόσια εννακοσιοι chariot
σιδηρᾶ σιδηρεος of iron
ἦν ειμι be
αὐτῷ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἔθλιψεν θλιβω pressure; press against
τὸν ο the
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
κράτος κρατος dominion
εἴκοσι εικοσι twenty
ἔτη ετος year
4:3
וַ wa וְ and
יִּצְעֲק֥וּ yyiṣʕᵃqˌû צעק cry
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֠י kˌî כִּי that
תְּשַׁ֨ע tᵊšˌaʕ תֵּשַׁע nine
מֵאֹ֤ות mēʔˈôṯ מֵאָה hundred
רֶֽכֶב־ rˈeḵev- רֶכֶב chariot
בַּרְזֶל֙ barzˌel בַּרְזֶל iron
לֹ֔ו lˈô לְ to
וְ֠ wᵊ וְ and
הוּא הוּא he
לָחַ֞ץ lāḥˈaṣ לחץ press
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֧י bᵊnˈê בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
חָזְקָ֖ה ḥozqˌā חָזְקָה strength
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָֽה׃ ס šānˈā . s שָׁנָה year
4:3. clamaveruntque filii Israhel ad Dominum nongentos enim habebat falcatos currus et per viginti annos vehementer oppresserat eos
And the children of Israel cried to the Lord: for he had nine hundred chariots set with scythes and for twenty years had grievously oppressed them.
4:3. And the sons of Israel cried out to the Lord. For he had nine hundred chariots with scythes, and he vehemently oppressed them for twenty years.
4:3. And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:3: Nine hundred chariots of iron - Chariots armed with iron scythes, as is generally supposed; they could not have been made all of iron, but they might have been shod with iron, or had iron scythes projecting from the axle on each side, by which infantry might be easily cut down or thrown into confusion. The ancient Britons are said to have had such chariots.
Albert Barnes: Notes on the Bible - 1834
4:3: Oppressed - The same word is used Exo 3:9 of the oppression of Israel by the Egyptians. If they were put to task-work in hewing timber, their condition was very like that of their ancestors making bricks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: cried: Jdg 3:9, Jdg 3:15, Jdg 10:16; Sa1 7:8; Psa 50:15, Psa 78:34; Jer 2:27, Jer 2:28
chariots: Jdg 1:19; Jos 17:16
mightily: Jdg 5:8; Deu 28:29, Deu 28:33, Deu 28:47, Deu 28:48; Psa 106:42
John Gill
4:3 And the children of Israel cried unto the Lord,.... Because of their hard bondage, and begged deliverance from it, being brought to a sense of their sins, and humbled for them:
for he had nine hundred chariots of iron; the same with the , chariots which carried scythes at the side of them, fastened to the orbs of the wheels (x), and were on both sides; and in some stood out ten cubits (y) which running furiously among the infantry, cut them to pieces in a terrible manner; of which Cyrus had in his army at first but an hundred, afterwards increased to three hundred (z); and yet here a petty prince of Canaan had nine hundred of them; and which Josephus (a) has increased, beyond all belief, to the number of three thousand; which struck great terror into the Israelites, and who therefore durst not attempt to shake off his yoke, but cried to the Lord for help:
and twenty years he mightily oppressed the children of Israel; as they increased their sins, and repeated their revolts, the Lord increased their oppressions, and continued them the longer; the first was only eight years, the next eighteen, and this twenty, and which was a very heavy one; the other being foreign princes that oppressed them, but this a Canaanitish king, an implacable enemy, and who doubtless used them the more severely for what they had done to his ancestors, killed his father or grandfather, burnt the city of Hazor, and destroyed the inhabitants of it in Joshua's time; and the servitude was the harder, and the more intolerable to the Israelites, that they were under a people whose land had been given them to possess, and whom they had expelled, and now were become subject to them.
(x) Vid. Suidam in voce (y) Curtius, l. 4. c. 9, 12, 15. Liv. Hist. l. 37. c. 41. (z) Xenophon. Cyropaedia, l. 6. c. 13. (a) Antiqu. l. 5. c. 5. sect. 1.
John Wesley
4:3 Mightily oppressed - More than former tyrants; from his malice and hatred against the Israelites; and from God's just judgment, the growing punishment being suitable to their aggravated wickedness.
4:44:4: Եւ Դեբովրա կին մարգարէ՝ կին Ղ՚աբիդովթայ. նա՛ դատէր զԻսրայէլ ՚ի ժամանակին յայնմիկ։
4. Այն ժամանակ Իսրայէլում դատաւորութիւն էր անում մարգարէուհի Դեբորան՝ Լաբիդոթի կինը:
4 Այն ատեն Դեբօրա մարգարէուհին՝ Ղաբիդօթի կինը՝ Իսրայէլի մէջ դատաւորութիւն կ’ընէր։
Եւ Դեբովրա կին մարգարէ, կին Լաբիդովթայ, նա դատէր զԻսրայէլ ի ժամանակին յայնմիկ:

4:4: Եւ Դեբովրա կին մարգարէ՝ կին Ղ՚աբիդովթայ. նա՛ դատէր զԻսրայէլ ՚ի ժամանակին յայնմիկ։
4. Այն ժամանակ Իսրայէլում դատաւորութիւն էր անում մարգարէուհի Դեբորան՝ Լաբիդոթի կինը:
4 Այն ատեն Դեբօրա մարգարէուհին՝ Ղաբիդօթի կինը՝ Իսրայէլի մէջ դատաւորութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4: В то время была судьею Израиля Девора пророчица, жена Лапидофова;
4:4 καὶ και and; even Δεββωρα δεββωρα woman; wife προφῆτις προφητις prophet γυνὴ γυνη woman; wife Λαφιδωθ λαφιδωθ he; him ἔκρινεν κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that
4:4 וּ û וְ and דְבֹורָה֙ ḏᵊvôrˌā דְּבֹורָה Deborah אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman נְבִיאָ֔ה nᵊvîʔˈā נְבִיאָה prophetess אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman לַפִּידֹ֑ות lappîḏˈôṯ לַפִּידֹות Lappidoth הִ֛יא hˈî הִיא she שֹׁפְטָ֥ה šōfᵊṭˌā שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִֽיא׃ hˈî הִיא she
4:4. erat autem Debbora prophetis uxor Lapidoth quae iudicabat populum in illo temporeAnd there was at that time Debbora, a prophetess, the wife of Lapidoth, who judged the people.
4. Now Deborah, a prophetess, the wife of Lappidoth, she judged Israel at that time.
4:4. Now there was a prophetess, Deborah, the wife of Lappidoth, who judged the people in that time.
4:4. And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.
And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time:

4:4: В то время была судьею Израиля Девора пророчица, жена Лапидофова;
4:4
καὶ και and; even
Δεββωρα δεββωρα woman; wife
προφῆτις προφητις prophet
γυνὴ γυνη woman; wife
Λαφιδωθ λαφιδωθ he; him
ἔκρινεν κρινω judge; decide
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
4:4
וּ û וְ and
דְבֹורָה֙ ḏᵊvôrˌā דְּבֹורָה Deborah
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
נְבִיאָ֔ה nᵊvîʔˈā נְבִיאָה prophetess
אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman
לַפִּידֹ֑ות lappîḏˈôṯ לַפִּידֹות Lappidoth
הִ֛יא hˈî הִיא she
שֹׁפְטָ֥ה šōfᵊṭˌā שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִֽיא׃ hˈî הִיא she
4:4. erat autem Debbora prophetis uxor Lapidoth quae iudicabat populum in illo tempore
And there was at that time Debbora, a prophetess, the wife of Lapidoth, who judged the people.
4:4. Now there was a prophetess, Deborah, the wife of Lappidoth, who judged the people in that time.
4:4. And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Когда израильтяне, каясь в своих грехах, обратились к Богу с молитвой о помиловании, тогда Бог избрал орудием для спасения их пророчицу Девору, жену Лапидофа, происходившую из колена Ефремова, к которой народ ходил для разбирательства своих тяжебных дел. Талмудическое предание причисляет Девору к семи пророчицам Ветхого Завета (Мегилла, f. 14а). Блаж. Феодорит говорит, что Девора была одарена даром пророчества в обличение мужей своего времени (εις έλεγχον τω̃ν τότε άνδρων).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Project of Deborah and Barak. B. C. 1258.

4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. 5 And she dwelt under the palm tree of Deborah between Ramah and Beth-el in mount Ephraim: and the children of Israel came up to her for judgment. 6 And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? 7 And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand. 8 And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. 9 And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.
The year of the redeemed at length came, when Israel was to be delivered out of the hands of Jabin, and restored again to their liberty, which we may suppose the northern tribes, that lay nearest to the oppressors and felt most the effects of his fury, did in a particular manner cry to God for. For the oppression of the poor, and the sighing of the needy, now will God arise. Now here we have,
I. The preparation of the people for their deliverance, by the prophetic conduct and government of Deborah, v. 4, 5. Her name signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness to her friends and sharpness to her enemies. She is said to be the wife of Lapidoth; but, the termination not being commonly found in the name of a man, some make this the name of a place: she was a woman of Lapidoth. Others take it appellatively, Lapidoth signifies lamps. The Rabbin say she had employed herself in making wicks for the lamps of the tabernacle; and, having stooped to that mean office for God, she was afterwards thus preferred. Or she was a woman of illuminations, or of splendours, one that was extraordinarily knowing and wise, and so came to be very eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God; she was a prophetess, one that was instructed in divine knowledge by the immediate inspiration of the Spirit of God, and had gifts of wisdom, to which she attained not in an ordinary way: she heard the words of God, and probably saw the visions of the Almighty. 2. That she was entirely devoted to the service of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps, being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by an civil authority conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses and redressing grievances, especially those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much for the deciding of controversies between man and man as for advice in the reformation of what was amiss in things pertaining to God. Those among them who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where to apply for the restraining of them, now made their complaints to Deborah, who, by the sword of the Spirit, showing them the judgment of God, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to put the laws in execution. It is said she dwelt, or, as some read it, she sat under a palm-tree, called ever after from her the palm-tree of Deborah. Either she had her house under that tree, a mean habitation which would couch under a tree, or she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she sat there to administer, which will thrive and grow against opposition, as palms under pressures. Josephus says that the children of Israel came to Deborah, to desire her to pray to God for them, that they might be delivered out of the hand of Jabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, to bring them back again to God, when they made the same address to him upon a like occasion, 1 Sam. vii. 6, 8.
II. The project laid for their deliverance. When the children of Israel came to her for judgment, with her they found salvation. So those that seek to God for grace shall have grace and peace, grace and comfort, grace and glory. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke, but could not effect it till he had his commission and instructions from Deborah. He could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another.
1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that were under Sisera's command, v. 6, 7. Barak, it may be, had been meditating some great attempt against the common enemy; a spark of generous fire was glowing in his breast, and he would fain do something to the purpose for his people and for the cities of his God. But two things discouraged him:
(1.) He wanted a commission to levy forces; this therefore Deborah here gives him under the broad seal of heaven, which, as a prophetess, she had a warrant to affix to it: "Hath not the Lord God of Israel commanded it? Yet, certainly he has; take my word for it." Some think she intends this as an appeal to Barak's own heart. "Has not God, by a secret whisper to thyself, given thee some intimation of his purpose to make use of thee as an instrument in his hands to save Israel? Hast not thou felt some impulse of this kind upon thy own spirit?" If so, the spirit of prophesy in Deborah confirms the spirit of a soldier in Barak: Go and draw towards Mount Tabor. [1.] She directs him what number of men to raise-10,000; and let him not fear that these will be too few, when God hath said he will by them save Israel. [2.] Whence he should raise them--only out of his own tribe, and that of Zebulun next adjoining. These two counties should furnish him with an army sufficient; he need not stay to go further. And, [3.] She orders him where to make his rendezvous--at Mount Tabor, in his own neighbourhood.
(2.) When he had an army raised, he knew not how he should have an opportunity of engaging the enemy, who perhaps declined fighting, having heard that Israel, if they had but courage enough to make head against any enemy, seldom failed of success. "Well," says Deborah, in the name of "God, I will draw unto thee Sisera and his army." She assured him that the matter should be determined by one pitched battle, and should not be long in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated general, bold and experienced, his chariots, his iron chariots, and his multitude of soldiers, she obliged Barak to fortify himself with the utmost degree of resolution; for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may provide accordingly. But, [2.] In fixing the very place to which Sisera would draw his army, she gave him a sign, which might help to confirm his faith when he came to engage. it was a contingent things, and depended upon Sisera's own will; but, when afterwards Barak should see the event falling out just as Deborah had foretold, he might thence infer that certainly in the rest she said she spoke under a divine direction, which would be a great encouragement to him, especially because with this, [3.] She gave him an express promise of success I will (that is, God will, in whose name I speak) deliver them into thy hand; so that when he saw them drawn up against him, according to Deborah's word, he might be confident that, according to her word, he should soon see them fallen before him. Observe, God drew them to him only that he might deliver them into his hand. When Sisera drew his forces together, he designed the destruction of Israel; but God gathered them as sheaves into the floor, for their own destruction, Mic. iv. 11, 12. Assemble yourselves, and you shall be broken to pieces, Isa. viii. 9. See Rev. xix. 17, 18.
2. At Barak's request, she promises to go along with him to the field of battle. (1.) Barak insisted much upon the necessity of her presence, which would be to him better than a council of war (v. 8): "If thou wilt go with me to direct and advise me, and in every difficult case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron; otherwise not." Some make this to be the language of a weak faith; he could not take her word unless he had her with him in pawn, as it were, for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual direction, a pledge and earnest of which he would reckon Deborah's presence to be, and therefore begged thus earnestly for it. "If thou go not up with me, in token of God's going with me, carry me not up hence." Nothing would be a greater satisfaction to him than to have the prophetess with him to animate the soldiers and to be consulted as an oracle upon all occasions. (2.) Deborah promised to go with him, v. 9. No toil nor peril shall discourage her from doing the utmost that becomes her to do for the service of her country. She would not send him where she would not go herself. Those that in God's name call others to their duty should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith. But though she agrees to go with Barak, if he insists upon it, she gives him a hint proper enough to move a soldier not to insist upon it: The journey thou undertakest (so confident was she of the success that she called his engaging in war but the undertaking of a journey) shall not be for thy honour; not so much for thy honour as if thou hadst gone by thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, v. 2, by way of reprisal) "into the hands of a woman;" that is, [1.] The world would ascribe the victory to the hand of Deborah: this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael, which would be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him, to direct him and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with Barak.
Adam Clarke: Commentary on the Bible - 1831
4:4: Deborah, a prophetess - One on whom the Spirit of God descended, and who was the instrument of conveying to the Israelites the knowledge of the Divine will, in things sacred and civil.
She judged Israel - This is, I believe, the first instance of gynaecocrasy, or female government, on record. Deborah seems to have been supreme both in civil and religious affairs; and Lapidoth, her husband, appears to have had no hand in the government. But the original may as well be translated a woman of Lapidoth, as the wife of Lapidoth.
Albert Barnes: Notes on the Bible - 1834
4:4: Deborah, a prophetess - Her name, meaning a bee, is the same as that of Rebekah's nurse (marginal reference). The reason of her preeminence is added. She was "a woman, a prophetess," like Miriam Exo 15:20; Huldah Kg2 22:14, etc. In Jdg 4:6, Jdg 4:9, Jdg 4:14, we have examples of her prophetic powers, and in Judg. 5 a noble specimen of prophetic song. Though the other Judges are not called prophets, yet they all seem to have had direct communications from God, either of knowledge or power, or both (compare Jdg 3:10 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: am 2719, bc 1285, An, Ex, Is, 206, Exo 15:20; Kg2 22:14; Neh 6:14; Joe 2:28, Joe 2:29; Mic 6:4; Luk 2:36; Act 21:9; Co1 11:5; Gal 3:28
Carl Friedrich Keil and Franz Delitzsch
4:4
At that time the Israelites were judged by Deborah, a prophetess, the wife of Lapidoth, who dwelt under the Deborah-palm between Ramah (er Rm: see at Josh 18:25) and Bethel (Beitin: see at Josh 7:2) in the tribe of Benjamin, upon the mountains of Ephraim. Deborah is called נמיאה אשּׁה on account of her prophetic gift, like Miriam in Ex 15:20, and Hulda the wife of Shallum in 4Kings 22:14. This gift qualified her to judge the nation (the participle שׁפטה expresses the permanence of the act of judging), i.e., first of all to settle such disputes among the people themselves as the lower courts were unable to decide, and which ought therefore, according to Deut 17:8, to be referred to the supreme judge of the whole nation. The palm where she sat in judgment (cf. Ps 9:5) was called after her the Deborah-palm. The Israelites went up to her there to obtain justice. The expression "came up" is applied here, as in Deut 17:8, to the place of justice, as a spiritual height, independently of the fact that the place referred to here really stood upon an eminence.
Geneva 1599
4:4 And Deborah, a prophetess, the wife of Lapidoth, she (c) judged Israel at that time.
(c) By the spirit of prophesy resolving controversies and declaring the will of God.
John Gill
4:4 And Deborah, a prophetess, the wife of Lapidoth,.... Deborah was a name common to women with the eastern people, see Gen 35:8; as Melissa, which is of the same signification with the Greeks, and both signify a "bee"; and to which Deborah answered in her industry, sagacity, and sweetness of temper to her friends, and sharpness to her enemies: she was a "prophetess", and foretold things to come, as the drawing of Sisera and his army to a certain place named by her, the victory that should be gained over him, and the delivery of him into the hands of a woman. Who Lapidoth was, or what is meant by the name, is not certain; most take it to be the name of her husband, which seems best, but who he was is not known; the Jews will have him to be the same with Barak, there being, as they think, some agreement in the names, Barak signifying lightning, and Lapidoth, lamps; but the whole context shows the contrary, that he was not her husband. Some render the words, "a woman of Lapidoth", taking it for the name of her native place on habitation; but where there was a place of this name no account can be given: some say she was so called from her employment before she was a prophetess and judge, making wicks for the lamps in the sanctuary, as Jarchi relates; and others take it to be expressive of her excellencies and virtues, which shone in her as lamps; the first sense is best:
she judged Israel at that time; toward the close of the twenty years' oppression under Jabin, being raised up of God as other judges were, and eminently endowed with gifts and grace; she endeavoured to convince the people of their sins, exhorted them to repentance, and was a means of reforming them, and administering justice and judgment in all cases brought before her; and which Jabin might admit of, connive at, or take no notice of, she being a woman, of whose growing power and interest he had no jealousy.
John Wesley
4:4 A prophetess - As there were men - prophets, so there were also women - prophetesses, as Miriam, Ex 15:20. Huldah, 4Kings 22:14, and divers others; but the word prophets or prophetesses is ambiguous, sometimes being used of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets. who are often called prophets, as 1Kings 10:5, 1Kings 10:10. And because we read nothing of Deborah's miraculous actions, perhaps she was only a woman of eminent holiness, and knowledge of the holy scriptures, by which she was singularly qualified for judging the people according to the laws of God. Judged Israel - That is, determined causes and controversies arising among the Israelites, as is implied, Judg 4:5. And this Jabin might suffer to be done, especially by a woman. Yet the frequent discharge of this part of the judge's office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.
Robert Jamieson, A. R. Fausset and David Brown
4:4 And Deborah, a prophetess--A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.
the wife of Lapidoth--rendered by some, "a woman of splendors."
4:54:5: Եւ ինքն բնակեալ էր ընդ արմաւենեաւն ՚ի մէջ Ռամայ եւ ՚ի մէջ Բեթեղ՚այ՝ ՚ի լերինն Եփրեմայ. եւ ելանէին որդիքն Իսրայէլի առ նա ՚ի դատաստան[2489]։ [2489] Ոսկան. Ընդ արմաւենեաւն Դեբօրայ։
5. Նա բնակւում էր արմաւենու տակ, Ռամայի եւ Բեթէլի միջեւ, Եփրեմի լերան վրայ: Իսրայէլացիները նրա մօտ էին գնում դատաստանի համար:
5 Անիկա Եփրեմի լերանը վրայ, Ռամայի ու Բեթէլի մէջտեղ, Դեբօրային արմաւենիին տակ կը բնակէր։ Իսրայէլին որդիները դատաստանի համար անոր կ’ելլէին։
Եւ ինքն բնակեալ էր [81]ընդ արմաւենեաւն`` ի մէջ Ռամայ եւ ի մէջ Բեթելայ ի լերինն Եփրեմայ, եւ ելանէին որդիքն Իսրայելի առ նա ի դատաստան:

4:5: Եւ ինքն բնակեալ էր ընդ արմաւենեաւն ՚ի մէջ Ռամայ եւ ՚ի մէջ Բեթեղ՚այ՝ ՚ի լերինն Եփրեմայ. եւ ելանէին որդիքն Իսրայէլի առ նա ՚ի դատաստան[2489]։
[2489] Ոսկան. Ընդ արմաւենեաւն Դեբօրայ։
5. Նա բնակւում էր արմաւենու տակ, Ռամայի եւ Բեթէլի միջեւ, Եփրեմի լերան վրայ: Իսրայէլացիները նրա մօտ էին գնում դատաստանի համար:
5 Անիկա Եփրեմի լերանը վրայ, Ռամայի ու Բեթէլի մէջտեղ, Դեբօրային արմաւենիին տակ կը բնակէր։ Իսրայէլին որդիները դատաստանի համար անոր կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5: она жила под Пальмою Девориною, между Рамою и Вефилем, на горе Ефремовой; и приходили к ней [туда] сыны Израилевы на суд.
4:5 καὶ και and; even αὐτὴ αυτος he; him ἐκάθητο καθημαι sit; settle ὑπὸ υπο under; by φοίνικα φοινιξ.1 palm tree; palm Δεββωρα δεββωρα up; each μέσον μεσος in the midst; in the middle τῆς ο the Ραμα ραμα Ramah καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the Βαιθηλ βαιθηλ in τῷ ο the ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἀνέβαινον αναβαινω step up; ascend πρὸς προς to; toward αὐτὴν αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel εἰς εις into; for κρίσιν κρισις decision; judgment
4:5 וְ֠ wᵊ וְ and הִיא hî הִיא she יֹושֶׁ֨בֶת yôšˌeveṯ ישׁב sit תַּֽחַת־ tˈaḥaṯ- תַּחַת under part תֹּ֜מֶר tˈōmer תֹּמֶר date-palm דְּבֹורָ֗ה dᵊvôrˈā דְּבֹורָה Deborah בֵּ֧ין bˈên בַּיִן interval הָ hā הַ the רָמָ֛ה rāmˈā רָמָה Ramah וּ û וְ and בֵ֥ין vˌên בַּיִן interval בֵּֽית־אֵ֖ל bˈêṯ-ʔˌēl בֵּית אֵל Bethel בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וַ wa וְ and יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend אֵלֶ֛יהָ ʔēlˈeʸhā אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לַ la לְ to † הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
4:5. et sedebat sub palma quae nomine illius vocabatur inter Rama et Bethel in monte Ephraim ascendebantque ad eam filii Israhel in omne iudiciumAnd she sat under a palm tree, which was called by her name, between Rama and Bethel, in Mount Ephraim: and the children of Israel came up to her for all judgment.
5. And she dwelt under the palm tree of Deborah between Ramah and Beth-el in the hill country of Ephraim: and the children of Israel came up to her for judgment.
4:5. And she was sitting under a palm tree, which was called by her name, between Ramah and Bethel, on Mount Ephraim. And the sons of Israel went up to her for every judgment.
4:5. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.
And she dwelt under the palm tree of Deborah between Ramah and Beth- el in mount Ephraim: and the children of Israel came up to her for judgment:

4:5: она жила под Пальмою Девориною, между Рамою и Вефилем, на горе Ефремовой; и приходили к ней [туда] сыны Израилевы на суд.
4:5
καὶ και and; even
αὐτὴ αυτος he; him
ἐκάθητο καθημαι sit; settle
ὑπὸ υπο under; by
φοίνικα φοινιξ.1 palm tree; palm
Δεββωρα δεββωρα up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
Ραμα ραμα Ramah
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
Βαιθηλ βαιθηλ in
τῷ ο the
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἀνέβαινον αναβαινω step up; ascend
πρὸς προς to; toward
αὐτὴν αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
κρίσιν κρισις decision; judgment
4:5
וְ֠ wᵊ וְ and
הִיא הִיא she
יֹושֶׁ֨בֶת yôšˌeveṯ ישׁב sit
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
תֹּ֜מֶר tˈōmer תֹּמֶר date-palm
דְּבֹורָ֗ה dᵊvôrˈā דְּבֹורָה Deborah
בֵּ֧ין bˈên בַּיִן interval
הָ הַ the
רָמָ֛ה rāmˈā רָמָה Ramah
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
בֵּֽית־אֵ֖ל bˈêṯ-ʔˌēl בֵּית אֵל Bethel
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וַ wa וְ and
יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend
אֵלֶ֛יהָ ʔēlˈeʸhā אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לַ la לְ to
הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
4:5. et sedebat sub palma quae nomine illius vocabatur inter Rama et Bethel in monte Ephraim ascendebantque ad eam filii Israhel in omne iudicium
And she sat under a palm tree, which was called by her name, between Rama and Bethel, in Mount Ephraim: and the children of Israel came up to her for all judgment.
4:5. And she was sitting under a palm tree, which was called by her name, between Ramah and Bethel, on Mount Ephraim. And the sons of Israel went up to her for every judgment.
4:5. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:5: The palm tree of Deborah - It is common for the Hindoos to plant trees in the names of themselves and their friends; and some religious mendicants live for a considerable time under trees. - Ward.
Albert Barnes: Notes on the Bible - 1834
4:5: She dwelt - Rather, "she sat," namely, to judge the people Jdg 4:10, but not in the usual place, "the gate" Rut 4:1-2; Pro 22:22. It suited her character, and the wild unsafe times better, that she should sit under a palm-tree in the secure heights of Mount Ephraim, between Ramah and Bethel (Jdg 20:33 note). This verse shows that the Judges exercised the civil as well as military functions of rulers Sa1 7:15-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: the palm: Gen 35:8
between: Jos 16:2, Jos 18:22, Jos 18:25; Sa1 1:1, Sa1 1:19, Sa1 6:16, Sa1 6:17, Sa1 25:1; Jer 31:15
came up: Exo 18:13, Exo 18:16, Exo 18:19, Exo 18:26; Deu 17:8-12; Sa2 15:2-6
John Gill
4:5 And she dwelt under the palm tree of Deborah,.... Her dwelling house was under a palm tree, or rather she sat under one, in the open air, when the people came to her with their cases, and it was called from hence after her name; though some, as Abarbinel observes, think it was so called, because Deborah, the nurse of Rebekah, was buried here, and which was near Bethel, one of the places next mentioned, see Gen 35:8,
between Ramah and Bethel in Mount Ephraim; which places were in the tribe of Benjamin in the borders of Ephraim, see Josh 16:2. The Jews conclude, from the situation of her, that she was a very opulent woman; the Targum is,"she was dwelling in a city in Ataroth, Deborah was supported of her own; she had palm trees in Jericho, orchards in Ramah, olives producing oil in the valley, a place of watering in Bethel, and white dust in the kings mountain:"
and the children of Israel came up to her; from all parts of the land to the mount of Ephraim:
for judgment: to have her advice and counsel in matters of difficulty, and to have causes between contending parties heard and decided by her, so that she might be truly reckoned among the judges.
John Wesley
4:5 And she dwelt - Or, she sat: she had her judgment - seat in the open air, under the shadow of that tree; which was an emblem of the justice she administered there: thriving and growing against opposition, as the palm - tree does under pressures. Came to her - To have their suits and causes determined by her sentence.
Robert Jamieson, A. R. Fausset and David Brown
4:5 she dwelt under the palm tree--or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.
4:64:6: Եւ առաքեաց Դեբովրա եւ կոչեաց զԲարակ զորդի Աբինէեմայ ՚ի Կադեսայ Նեփթաղիմի, եւ ասէ ցնա. Ո՞չ ապաքէն հրաման ետ քեզ Տէր Աստուած Իսրայէլի, եւ երթիցես ՚ի լեառն Թաբովր, եւ առցես ընդ քեզ տասն հազար արանց յորդւոցն Նեփթաղիմայ, եւ յորդւոցն Զաբուղոնի[2490], [2490] Ոմանք. ՚Ի Կիդեսայ Նեփթաղեմի։
6. Դեբորան մարդ ուղարկեց եւ Նեփթաղիմի Կադէսից կանչեց Բարակին՝ Աբինէէմի որդուն եւ նրան ասաց. «Չէ՞ որ Իսրայէլի Տէր Աստուածը քեզ հրաման տուեց, որ գնաս Թաբոր լեռը, քեզ հետ վերցնես Նեփթաղիմի որդիներից եւ Զաբուղոնի որդիներից տասը հազար մարդ
6 Դեբօրան մարդ ղրկեց եւ Նեփթաղիմի Կադէսէն Աբինոամի որդին Բարակը կանչեց ու անոր ըսաւ. «Իսրայէլի Տէր Աստուածը քեզի չհրամայե՞ց ըսելով. ‘Գնա՛, Թաբօր լեռը ելի՛ր ու Նեփթաղիմի որդիներէն եւ Զաբուղոնի որդիներէն քեզի հետ տասը հազար մարդ առ
Եւ առաքեաց Դեբովրա եւ կոչեաց զԲարակ զորդի Աբինէեմայ ի Կադեսայ Նեփթաղիմի, եւ ասէ ցնա. Ո՞չ ապաքէն հրաման ետ քեզ Տէր Աստուած Իսրայելի, [82]եւ երթիցես`` ի լեառն Թաբովր, եւ առցես ընդ քեզ տասն հազար արանց յորդւոցն Նեփթաղիմայ եւ յորդւոցն Զաբուղոնի:

4:6: Եւ առաքեաց Դեբովրա եւ կոչեաց զԲարակ զորդի Աբինէեմայ ՚ի Կադեսայ Նեփթաղիմի, եւ ասէ ցնա. Ո՞չ ապաքէն հրաման ետ քեզ Տէր Աստուած Իսրայէլի, եւ երթիցես ՚ի լեառն Թաբովր, եւ առցես ընդ քեզ տասն հազար արանց յորդւոցն Նեփթաղիմայ, եւ յորդւոցն Զաբուղոնի[2490],
[2490] Ոմանք. ՚Ի Կիդեսայ Նեփթաղեմի։
6. Դեբորան մարդ ուղարկեց եւ Նեփթաղիմի Կադէսից կանչեց Բարակին՝ Աբինէէմի որդուն եւ նրան ասաց. «Չէ՞ որ Իսրայէլի Տէր Աստուածը քեզ հրաման տուեց, որ գնաս Թաբոր լեռը, քեզ հետ վերցնես Նեփթաղիմի որդիներից եւ Զաբուղոնի որդիներից տասը հազար մարդ
6 Դեբօրան մարդ ղրկեց եւ Նեփթաղիմի Կադէսէն Աբինոամի որդին Բարակը կանչեց ու անոր ըսաւ. «Իսրայէլի Տէր Աստուածը քեզի չհրամայե՞ց ըսելով. ‘Գնա՛, Թաբօր լեռը ելի՛ր ու Նեփթաղիմի որդիներէն եւ Զաբուղոնի որդիներէն քեզի հետ տասը հազար մարդ առ
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6: [Девора] послала и призвала Варака, сына Авиноамова, из Кедеса Неффалимова, и сказала ему: повелевает [тебе] Господь Бог Израилев: пойди, взойди на гору Фавор и возьми с собою десять тысяч человек из сынов Неффалимовых и сынов Завулоновых;
4:6 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Δεββωρα δεββωρα and; even ἐκάλεσεν καλεω call; invite τὸν ο the Βαρακ βαρακ Barak; Varak υἱὸν υιος son Αβινεεμ αβινεεμ from; out of Καδης καδης Nephthaleim; Nefthalim καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him οὐχὶ ουχι not; not actually ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel σοὶ σοι you καὶ και and; even ἀπελεύσῃ απερχομαι go off; go away εἰς εις into; for ὄρος ορος mountain; mount Θαβωρ θαβωρ and; even λήμψῃ λαμβανω take; get μετὰ μετα with; amid σεαυτοῦ σεαυτου of yourself δέκα δεκα ten χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband ἐκ εκ from; out of τῶν ο the υἱῶν υιος son Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim καὶ και and; even ἐκ εκ from; out of τῶν ο the υἱῶν υιος son Ζαβουλων ζαβουλων Zaboulōn; Zavulon
4:6 וַ wa וְ and תִּשְׁלַ֗ח ttišlˈaḥ שׁלח send וַ wa וְ and תִּקְרָא֙ ttiqrˌā קרא call לְ lᵊ לְ to בָרָ֣ק vārˈāq בָּרָק Barak בֶּן־ ben- בֵּן son אֲבִינֹ֔עַם ʔᵃvînˈōʕam אֲבִינֹעַם Abinoam מִ mi מִן from קֶּ֖דֶשׁ qqˌeḏeš קֶדֶשׁ Kedesh נַפְתָּלִ֑י naftālˈî נַפְתָּלִי Naphtali וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not צִוָּ֣ה׀ ṣiwwˈā צוה command יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֵ֤ךְ lˈēḵ הלך walk וּ û וְ and מָֽשַׁכְתָּ֙ mˈāšaḵtā משׁך draw בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain תָּבֹ֔ור tāvˈôr תָּבֹור Tabor וְ wᵊ וְ and לָקַחְתָּ֣ lāqaḥtˈā לקח take עִמְּךָ֗ ʕimmᵊḵˈā עִם with עֲשֶׂ֤רֶת ʕᵃśˈereṯ עֲשָׂרָה ten אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand אִ֔ישׁ ʔˈîš אִישׁ man מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son נַפְתָּלִ֖י naftālˌî נַפְתָּלִי Naphtali וּ û וְ and מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son זְבֻלֽוּן׃ zᵊvulˈûn זְבוּלֻן Zebulun
4:6. quae misit et vocavit Barac filium Abinoem de Cedes Nepthalim dixitque ad eum praecepit tibi Dominus Deus Israhel vade et duc exercitum in montem Thabor tollesque tecum decem milia pugnatorum de filiis Nepthalim et de filiis ZabulonAnd she sent and called Barac, the Son of Abinoem, out of Cedes, in Nephthali: and she said to him: The Lord God of Israel hath commanded thee: Go, and lead an army to Mount Thabor, and thou shalt take with thee ten thousand fighting men of the children of Nephthali, and of the children of Zabulon:
6. And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Hath not the LORD, the God of Israel, commanded, , Go and draw unto mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?
4:6. And she sent and called Barak, the son of Abinoam, from Kedesh of Naphtali. And she said to him: “The Lord, the God of Israel, instructs you: ‘Go and lead an army to Mount Tabor, and you shall take with you ten thousand fighting men from the sons of Naphtali and from the sons of Zebulun.
4:6. And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?
And she sent and called Barak the son of Abinoam out of Kedesh- naphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun:

4:6: [Девора] послала и призвала Варака, сына Авиноамова, из Кедеса Неффалимова, и сказала ему: повелевает [тебе] Господь Бог Израилев: пойди, взойди на гору Фавор и возьми с собою десять тысяч человек из сынов Неффалимовых и сынов Завулоновых;
4:6
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Δεββωρα δεββωρα and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
Βαρακ βαρακ Barak; Varak
υἱὸν υιος son
Αβινεεμ αβινεεμ from; out of
Καδης καδης Nephthaleim; Nefthalim
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
οὐχὶ ουχι not; not actually
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
σοὶ σοι you
καὶ και and; even
ἀπελεύσῃ απερχομαι go off; go away
εἰς εις into; for
ὄρος ορος mountain; mount
Θαβωρ θαβωρ and; even
λήμψῃ λαμβανω take; get
μετὰ μετα with; amid
σεαυτοῦ σεαυτου of yourself
δέκα δεκα ten
χιλιάδας χιλιας thousand
ἀνδρῶν ανηρ man; husband
ἐκ εκ from; out of
τῶν ο the
υἱῶν υιος son
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
υἱῶν υιος son
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
4:6
וַ wa וְ and
תִּשְׁלַ֗ח ttišlˈaḥ שׁלח send
וַ wa וְ and
תִּקְרָא֙ ttiqrˌā קרא call
לְ lᵊ לְ to
בָרָ֣ק vārˈāq בָּרָק Barak
בֶּן־ ben- בֵּן son
אֲבִינֹ֔עַם ʔᵃvînˈōʕam אֲבִינֹעַם Abinoam
מִ mi מִן from
קֶּ֖דֶשׁ qqˌeḏeš קֶדֶשׁ Kedesh
נַפְתָּלִ֑י naftālˈî נַפְתָּלִי Naphtali
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
צִוָּ֣ה׀ ṣiwwˈā צוה command
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֵ֤ךְ lˈēḵ הלך walk
וּ û וְ and
מָֽשַׁכְתָּ֙ mˈāšaḵtā משׁך draw
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
תָּבֹ֔ור tāvˈôr תָּבֹור Tabor
וְ wᵊ וְ and
לָקַחְתָּ֣ lāqaḥtˈā לקח take
עִמְּךָ֗ ʕimmᵊḵˈā עִם with
עֲשֶׂ֤רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
אִ֔ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
נַפְתָּלִ֖י naftālˌî נַפְתָּלִי Naphtali
וּ û וְ and
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
זְבֻלֽוּן׃ zᵊvulˈûn זְבוּלֻן Zebulun
4:6. quae misit et vocavit Barac filium Abinoem de Cedes Nepthalim dixitque ad eum praecepit tibi Dominus Deus Israhel vade et duc exercitum in montem Thabor tollesque tecum decem milia pugnatorum de filiis Nepthalim et de filiis Zabulon
And she sent and called Barac, the Son of Abinoem, out of Cedes, in Nephthali: and she said to him: The Lord God of Israel hath commanded thee: Go, and lead an army to Mount Thabor, and thou shalt take with thee ten thousand fighting men of the children of Nephthali, and of the children of Zabulon:
4:6. And she sent and called Barak, the son of Abinoam, from Kedesh of Naphtali. And she said to him: “The Lord, the God of Israel, instructs you: ‘Go and lead an army to Mount Tabor, and you shall take with you ten thousand fighting men from the sons of Naphtali and from the sons of Zebulun.
4:6. And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: По вдохновению Божию, Девора избрала вождем для свержения ханаанского ига Варака, сына Авиноамова, из Кедеса Неффалимова (еще ныне Кедес, к западу от оз. Мером). Ему она передала Божие повеление собрать 10: 000: мужей из колен Неффалимова и Завулонова, как наиболее терпевших от ига хананеев и дала совет расположиться с этим отрядом на горе Фавор (Джебел-ет-Тур, на границе уделов Иссахарова и Завулонова, к северо-востоку от Ездрелонской долины), в то же время обещая от имени Бога, что Бог приведет сюда, к потоку Киссону (Нар-Мукатта), и предаст в руки Варака Сисару, с колесницами и войском его.
Adam Clarke: Commentary on the Bible - 1831
4:6: She sent and called Barak - She appointed him to be general of the armies on this occasion; which shows that she possessed the supreme power in the state.
Mount Tabor - "Mount Tabor," says Maundrell, "stands by itself, about two or three furlongs within the plains of Esdraelon. It has a plain area at the top, both fertile and delicious of an oval figure, extending about one furlong in breadth, and two in length. The prospect from the top is beautiful: on the N.W. is the Mediterranean; and all around you have the spacious plains of Esdraelon and Galilee, which present you with a view of many places famous for the resort and miracles of the Son of God. At the bottom of Tabor, westward, stands Daberah, a small village, supposed to have taken its name from Deborah. Near this valley is the brook Kishon. During the rainy season, all the water that falls on the eastern side of the mountain, or upon the rising ground to the southward, empties itself into it, in a number of torrents: at which conjuncture it overflows its banks, acquires a wonderful rapidity, and carries all before it. It might be at such a time as this when the stars are said to fight against Sisera, Jdg 5:20, Jdg 5:21, by bringing an abundance of rain, whereby the Kishon became so high and rapid as to sweep away the host of Sisera, in attempting to ford it." See Maundrell and Shaw. This mountain is very difficult of ascent; it took Mr. Maundrell nearly an hour to reach the top; this, with its grand area on the summit, made a very proper place for the rendezvous of Barak's army. Antiochus used it for the same purpose in his wars; and Josephus appears to have fortified it; and Placidus, one of Vespasian's generals, was sent to reduce it. See more in Calmet.
Albert Barnes: Notes on the Bible - 1834
4:6: The name Barak signifies lightning, an appropriate name for a warrior. It is found also as Barca or Barcas, among Punic proper names. Compare Mar 3:17. On Kedesh-Naphtali see the marginal reference.
Deborah speaks of God as Yahweh the God of Israel, because she speaks, as it were, in the presence of the pagan enemies of Israel, and to remind the Israelites, in the day of their distress, that He was ready to perform the mercy promised to their fathers, and to remember His holy covenant. This title, too, would recall to their memories in an instant all His past acts in Egypt, at the Red Sea, in the wilderness, and in the conquest of Canaan.
The object of "drawing (toward Mount Tabor" rather, spreading out, compare Jdg 20:37) was to effect a junction of the northern tribes with the tribes of Ephraim and Benjamin, who were separated from them by the plain of Esdraelon, where Sisera's chariots would naturally congregate and be most effective. Mount Tabor rises from the plain of Esdraelon, about 1, 865 ft. above the sea, and its broad top of nearly a mile in circumference afforded a strong position, out of reach of Sisera's chariots. If El Harathiyeh be Harosheth, Sisera must have marched from the west. Harathiyeh is a height in the range which separates Esdraelon from the plains of Acre, under which the Kishon breaks through in its course to the sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: Barak: Jdg 5:1; Heb 11:32
Kedeshnaphtali: Jos 19:32, Jos 19:37, Jos 21:32
Hath: Jos 1:9; Psa 7:6; Isa 13:2-5; Act 13:47
Tabor: Jdg 8:18; Sa1 10:3; Psa 89:12; Jer 46:18; Hos 5:1
ten thousand: Jdg 4:10, Jdg 5:14-18
Carl Friedrich Keil and Franz Delitzsch
4:6
But in order to secure the rights of her people against their outward foes also, she summoned Barak the son of Abinoam from Kedesh, in the tribe of Naphtali, on the west of the Huleh lake (see at Josh 12:22), and made known to him the commands of the Lord: "Up and draw to Mount Tabor, and take with thee 10,000 men of the children of Naphtali and Zebulun; and I will draw to thee into the brook-valley of Kishon, Sisera the captain of Jabin's army, and his chariots, and his multitude (his men of war), and give him into thy hand." משׁכתּ has been explained in different ways. Seb. Schmidt, Clericus, and others supply הקּרן or השּׁופר, draw with the trumpet (cf. Ex 19:13; Josh 6:5), i.e., blow the trumpet in long-drawn tones, upon Mount Tabor, and regard this as the signal for convening people; whilst Hengstenberg (Diss. ii. pp. 76, 77) refers to Num 10:9, and understands the blowing of the horn as the signal by which the congregation of the Lord made known its need to Him, and appealed to Him to come to its help. It cannot indeed be proved that the blowing of the trumpet was merely the means adopted for convening the people together; in fact, the use of the following משׁכתּי, in the sense of draw, is to be explained on the supposition that משׁכתּ is used in a double sense. "The long-drawn notes were to draw the Lord to them, and then the Lord would draw to them Sisera, the captain of Jabin's army. Barak first calls the helper from heaven, and then the Lord calls the enemy upon earth." Nevertheless we cannot subscribe to this explanation, first of all because the supposed ellipsis cannot be sustained in this connection, when nothing is said about the blowing of a trumpet either in what precedes or in what follows; and secondly, because Num 10:9 cannot be appealed to in explanation, for the simple reason that it treats of the blowing of the silver trumpets on the part of the priests, and they must not be confounded with the shopharoth. And the use made of the trumpets at Jericho cannot be transferred to the passage before us without some further ground. We are disposed therefore to take the word משׁך in the sense of draw (intransitive), i.e., proceed one after another in a long-drawn train (as in Judg 20:37 and Ex 12:21), referring to the captain and the warriors drawing after him; whilst in Judg 4:7 it is to be translated in the same way, though with a transitive signification. Mount Tabor, called Ἰταβύριον by the Greeks (see lxx Hos 5:1), the mountain of Christ's transfiguration according to an early tradition of the church, the present Jebel et Tur, is a large truncated cone of limestone, which is almost perfectly insulated, and rises to the height of about a thousand feet, on the north-eastern border of the plain of Jezreel. The sides of the mountain are covered with a forest of oaks and wild pistachios, and upon its flat summit, which is about half an hour in circumference, there are the remains of ancient fortifications (see Robinson, Pal. iii. pp. 211ff., and v. Raumer, Pal. pp. 37, 38). The words "and take with thee 10,000 men" are not to be understood as signifying that Barak was to summon the people together upon the top of Mount Tabor, but the assembling of the people is presupposed; and all that is commanded is, that he was to proceed to Mount Tabor with the assembled army, and make his attack upon the enemy, who were encamped in the valley of Kishon, from that point. According to Judg 4:10, the army was collected at Kedesh in Naphtali. Nachal Kishon is not only the brook Kishon, which is formed by streams that take their rise from springs upon Tabor and the mountains of Gilboa, flows in a north-westerly direction through the plain of Jezreel to the Mediterranean, and empties itself into the bay of Acca, and which is called Mukatta by the natives (see Rob. iii. pp. 472ff., and v. Raumer, pp. 39, 50), but the valley on both sides of the brook, i.e., the plain of Jezreel (see at Josh 17:16), where the greatest battles have been fought for the possession of Palestine from time immemorial down to the most recent times (see v. Raumer, pp. 40ff.).
Geneva 1599
4:6 And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel (d) commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?
(d) And revealed to me by the spirit of prophecy.
John Gill
4:6 And she sent and called Barak the son of Abinoam out of Kedeshnaphtali,.... So called to distinguish it from other places of the same name, this being in the tribe of Naphtali, and a city of refuge, Josh 20:7; of which tribe and place Barak was, but who he and his father Abinoam were we have no other account; it seems clear from hence that he was not the husband of Deborah, as the Jews say, or they would have lived together; though, according to Ben Gersom, she lived separate from him, because of the spirit of prophecy that was upon her; however, in this mission and message to Barak she acted not as a private person, but as a judge in Israel, and as having and exercising public power and authority:
and said unto him; when come to her upon her summons:
hath not the Lord God of Israel commanded: can any doubt be made of it? can Barak in the least question it, as if she should say? the interrogation carries in it a strong affirmation, that the Lord had commanded, and that he had commanded by her mouth:
saying, go and draw toward Mount Tabor; a mountain on the border of Zebulun, and between the tribes of Issachar and Naphtali, and so lay very convenient for the inhabitants of these tribes to meet here; of which See Gill on Josh 19:22; here Balak is directed to steer his course, and betake himself, and draw others with him by persuasive motives and arguments, urging the command of God by Deborah the prophetess, and the assurance given from the Lord by her of victory over their enemies, and deliverance from them; for otherwise the children of Israel were in great fear of Jabin, because of his large army, and iron chariots:
and take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun? which were near at hand, and were the tribes which perhaps were most oppressed, and therefore more easily to be persuaded to engage in this expedition; and the number of them is fixed, as being sufficient for this service, and whose hearts the Lord would engage in it, so that Barak would have little to do but to move it to them, and enforce it with proper arguments; and as they would willingly offer themselves, as it appears afterwards they did, he was at once to take them with him to Mount Tabor, on the top of which was a plain of twenty six furlongs or about three miles, as Josephus (b) says, surrounded by a wall; though modern travellers make it much less, on which, however, he might draw up his army of ten thousand men, and muster and exercise them.
(b) De Bello Jud. l. 4. c. 1. sect. 8.
John Wesley
4:6 Called Barak - By virtue of that power which God had given her, and the people owned in her. Kedesh Naphtali - So called, to distinguish it from other places of that name, one in Judah, and another in Issachar. Hath not the Lord, &c. - That is, assuredly God hath commanded thee; this is not the fancy of a weak woman, which peradventure thou mayst despise; but the command of the great God by my mouth. Mount Tabor - A place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army. Naphtali and Zebulun - These she names because they were nearest and best known to Barak, and therefore soonest brought together, because they were nearest to the enemy, and therefore might speedily be assembled, whilst the other tribes, being at a distance, had better opportunity of gathering forces for their succour; and because these had most smarted under this oppressor, who was in the heart of their country; but these are not named exclusively, as appears by the concurrence of some other tribes.
Robert Jamieson, A. R. Fausset and David Brown
4:6 she sent and called Barak--by virtue of her official authority as judge.
Kedesh-naphtali--situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.
Hath not the Lord God of Israel commanded?--a Hebrew form of making an emphatic communication.
Go and draw toward mount Tabor--an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.
4:74:7: եւ տարցիս ընդ քեզ ՚ի հեղեղատն Կիսոնի, ՚ի վերայ Սիսարայ իշխանի զօրուն Յաբինայ՝ եւ զօրաց նորա, եւ կառաց նորա, եւ մատնեցի՛ց զնա ՚ի ձեռս քո[2491]։ [2491] Ոմանք. Յաբինայ, եւ կառաց նորա, եւ բազմութեան նորա. եւ մատնե՛՛։
7. եւ տանես քեզ հետ Կիսոնի հեղեղատը, Յաբինի զօրագլուխ Սիսարայի, նրա զօրքերի ու նրա կառքերի դէմ, եւ Տէրը նրանց քո ձեռքը կը մատնի»:
7 Ու ես Յաբինի զօրագլուխը Սիսարան եւ անոր կառքերն ու զօրաց բազմութիւնը քու դէմդ պիտի հանեմ Կիսոն հեղեղատին քով ու զանիկա քու ձեռքդ պիտի մատնեմ’»։
եւ [83]տարցիս ընդ`` քեզ ի հեղեղատն Կիսոնի, ի վերայ Սիսարայ իշխանի զօրուն Յաբինայ, եւ զօրաց նորա եւ կառաց նորա, եւ մատնեցից զնա ի ձեռս քո:

4:7: եւ տարցիս ընդ քեզ ՚ի հեղեղատն Կիսոնի, ՚ի վերայ Սիսարայ իշխանի զօրուն Յաբինայ՝ եւ զօրաց նորա, եւ կառաց նորա, եւ մատնեցի՛ց զնա ՚ի ձեռս քո[2491]։
[2491] Ոմանք. Յաբինայ, եւ կառաց նորա, եւ բազմութեան նորա. եւ մատնե՛՛։
7. եւ տանես քեզ հետ Կիսոնի հեղեղատը, Յաբինի զօրագլուխ Սիսարայի, նրա զօրքերի ու նրա կառքերի դէմ, եւ Տէրը նրանց քո ձեռքը կը մատնի»:
7 Ու ես Յաբինի զօրագլուխը Սիսարան եւ անոր կառքերն ու զօրաց բազմութիւնը քու դէմդ պիտի հանեմ Կիսոն հեղեղատին քով ու զանիկա քու ձեռքդ պիտի մատնեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7: а Я приведу к тебе, к потоку Киссону, Сисару, военачальника Иавинова, и колесницы его и многолюдное [войско] его, и предам его в руки твои.
4:7 καὶ και and; even ἐπάξω επαγω instigate; bring on πρὸς προς to; toward σὲ σε.1 you εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους the Σισαρα σισαρα ruling; ruler τῆς ο the δυνάμεως δυναμις power; ability Ιαβιν ιαβιν and; even τὰ ο the ἅρματα αρμα chariot αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the πλῆθος πληθος multitude; quantity αὐτοῦ αυτος he; him καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτὸν αυτος he; him εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your
4:7 וּ û וְ and מָשַׁכְתִּ֨י māšaḵtˌî משׁך draw אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to אֶל־ ʔel- אֶל to נַ֣חַל nˈaḥal נַחַל wadi קִישֹׁ֗ון qîšˈôn קִישֹׁון Kishon אֶת־ ʔeṯ- אֵת [object marker] סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera שַׂר־ śar- שַׂר chief צְבָ֣א ṣᵊvˈā צָבָא service יָבִ֔ין yāvˈîn יָבִין Jabin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רִכְבֹּ֖ו riḵbˌô רֶכֶב chariot וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֲמֹונֹ֑ו hᵃmônˈô הָמֹון commotion וּ û וְ and נְתַתִּ֖יהוּ nᵊṯattˌîhû נתן give בְּ bᵊ בְּ in יָדֶֽךָ׃ yāḏˈeḵā יָד hand
4:7. ego autem ducam ad te in loco torrentis Cison Sisaram principem exercitus Iabin et currus eius atque omnem multitudinem et tradam eos in manu tuaAnd I will bring unto thee in the place of the torrent Cison, Sisara, the general of Jabin's army, and his chariots, and all his multitude, and will deliver them into thy hand.
7. And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand.
4:7. Then I will lead to you, at the place of the torrent Kishon, Sisera, the leader of the army of Jabin, with his chariots and the entire multitude. And I will deliver them into your hand.’ ”
4:7. And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand.
And I will draw unto thee to the river Kishon Sisera, the captain of Jabin' s army, with his chariots and his multitude; and I will deliver him into thine hand:

4:7: а Я приведу к тебе, к потоку Киссону, Сисару, военачальника Иавинова, и колесницы его и многолюдное [войско] его, и предам его в руки твои.
4:7
καὶ και and; even
ἐπάξω επαγω instigate; bring on
πρὸς προς to; toward
σὲ σε.1 you
εἰς εις into; for
τὸν ο the
χειμάρρουν χειμαρρους the
Σισαρα σισαρα ruling; ruler
τῆς ο the
δυνάμεως δυναμις power; ability
Ιαβιν ιαβιν and; even
τὰ ο the
ἅρματα αρμα chariot
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
πλῆθος πληθος multitude; quantity
αὐτοῦ αυτος he; him
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
αὐτὸν αυτος he; him
εἰς εις into; for
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
4:7
וּ û וְ and
מָשַׁכְתִּ֨י māšaḵtˌî משׁך draw
אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to
אֶל־ ʔel- אֶל to
נַ֣חַל nˈaḥal נַחַל wadi
קִישֹׁ֗ון qîšˈôn קִישֹׁון Kishon
אֶת־ ʔeṯ- אֵת [object marker]
סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera
שַׂר־ śar- שַׂר chief
צְבָ֣א ṣᵊvˈā צָבָא service
יָבִ֔ין yāvˈîn יָבִין Jabin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רִכְבֹּ֖ו riḵbˌô רֶכֶב chariot
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הֲמֹונֹ֑ו hᵃmônˈô הָמֹון commotion
וּ û וְ and
נְתַתִּ֖יהוּ nᵊṯattˌîhû נתן give
בְּ bᵊ בְּ in
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
4:7. ego autem ducam ad te in loco torrentis Cison Sisaram principem exercitus Iabin et currus eius atque omnem multitudinem et tradam eos in manu tua
And I will bring unto thee in the place of the torrent Cison, Sisara, the general of Jabin's army, and his chariots, and all his multitude, and will deliver them into thy hand.
4:7. Then I will lead to you, at the place of the torrent Kishon, Sisera, the leader of the army of Jabin, with his chariots and the entire multitude. And I will deliver them into your hand.’ ”
4:7. And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:7: The brook or stream Kishon (Nahr Mukutta), so called from its winding course, caused by the dead level of the plain of Esdraelon through which it flows, rises, in respect to one of its sources or feeders, in Mount Tabor, and flows nearly due west through the plain, under Mount Carmel, and into the Bay of Acre. In the early or eastern part of its course, before it is recruited by the springs on Carmel, it is nothing but a torrent, often dry, but liable to swell very suddenly and dangerously, and to overflow its banks in early spring, after rain or the melting of snow. The ground on the banks of the Kishon near Megiddo (Mujedd'a, see Jos 12:21 note) becomes an impassable morass under the same circumstances, and would be particularly dangerous to a large number of chariots.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: And I: Exo 14:4; Jos 11:20; Eze 38:10-16; Joe 3:11-14
Kishon: Jdg 5:21; Kg1 18:40; Psa 83:9, Psa 83:10
deliver: Jdg 4:14; Exo 21:13; Jos 8:7, Jos 10:8, Jos 11:6; Sa1 24:10, Sa1 24:18
John Gill
4:7 And I will draw unto thee,.... Which are the words of the Lord by Deborah, as are the preceding, signifying, that by the secret and powerful influence of his providence he would so order things, and the circumstances of them; and so powerfully operate on the mind and heart of the Canaanitish general as to engage him to come
to the river Kishon, Sisera the captain of Jabin's army, with his chariots, and his multitude; called the ancient river, the river Kishon, Judg 5:21. According to Mr. Maundrell (c), the fountain of it was near the valley, at the bottom of Mount Tabor, where Barak was to have his army in readiness to attack Sisera; and which river, according to the same traveller (d) cuts his way down the middle of the plain of and then continuing his course close by the side of Mount Carmel, falls into the sea at a place called with which agrees the account of Mr. Sandys (e), says it flows from the mountains of Tabor and Hermon, and, gliding by the north skirts of Carmel, discharges itself into the sea. This river is supposed to be the Chorsaeus of Ptolemy (f): hither the Lord in his providence would incline the mind of Sisera to come with his large army and chariots, and give Barak an opportunity to fall upon him:
and I will deliver him into thine hand; not his person only, but his numerous hosts, and his nine hundred chariots.
(c) Journey from Aleppo, &c. p. 115. (d) Ib. p. 57. (e) Travels, l. 3. p. 158. Ed. 5. (f) Geograph. l. 5. c. 15.
John Wesley
4:7 Draw to Thee - By my secret and powerful providence, ordering and over - ruling his inclinations that way. In fixing the very place, she gave him a sign, which might confirm his faith, when he came to engage.
4:84:8: Եւ ասէ ցնա Բարակ. Եթէ երթիցես ընդ իս՝ երթա՛յց, եւ եթէ ո՛չ երթիցես ընդ իս՝ ո՛չ երթայց. քանզի ո՛չ գիտեմ զօրն յորում աջողեսցէ Տէր զհրեշտակ իւր ընդ իս։
8. Բարակը նրան ասաց. «Եթէ ինձ հետ գաս, կը գնամ, իսկ եթէ չգաս ինձ հետ, չեմ գնայ, որովհետեւ ես չգիտեմ այն օրը, երբ Տէրն իր հրեշտակի միջոցով կ’աջակցի ինձ:»
8 Բարակ անոր ըսաւ. «Եթէ դուն ալ ինծի հետ երթաս, կ’երթամ. բայց եթէ ինծի հետ չերթաս, չեմ երթար»։
Եւ ասէ ցնա Բարակ. Եթէ երթիցես ընդ իս` երթայց, եւ եթէ ոչ երթիցես ընդ իս` ոչ երթայց. [84]քանզի ոչ գիտեմ զօրն յորում աջողեսցէ Տէր զհրեշտակ իւր ընդ իս:

4:8: Եւ ասէ ցնա Բարակ. Եթէ երթիցես ընդ իս՝ երթա՛յց, եւ եթէ ո՛չ երթիցես ընդ իս՝ ո՛չ երթայց. քանզի ո՛չ գիտեմ զօրն յորում աջողեսցէ Տէր զհրեշտակ իւր ընդ իս։
8. Բարակը նրան ասաց. «Եթէ ինձ հետ գաս, կը գնամ, իսկ եթէ չգաս ինձ հետ, չեմ գնայ, որովհետեւ ես չգիտեմ այն օրը, երբ Տէրն իր հրեշտակի միջոցով կ’աջակցի ինձ:»
8 Բարակ անոր ըսաւ. «Եթէ դուն ալ ինծի հետ երթաս, կ’երթամ. բայց եթէ ինծի հետ չերթաս, չեմ երթար»։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8: Варак сказал ей: если ты пойдешь со мною, пойду; а если не пойдешь со мною, не пойду; [ибо я не знаю дня, в который пошлет Господь Ангела со мною].
4:8 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὴν αυτος he; him Βαρακ βαρακ Barak; Varak ἐὰν εαν and if; unless πορευθῇς πορευομαι travel; go μετ᾿ μετα with; amid ἐμοῦ εμου my πορεύσομαι πορευομαι travel; go καὶ και and; even ἐὰν εαν and if; unless μὴ μη not πορευθῇς πορευομαι travel; go οὐ ου not πορεύσομαι πορευομαι travel; go ὅτι οτι since; that οὐκ ου not οἶδα οιδα aware τὴν ο the ἡμέραν ημερα day ἐν εν in ᾗ ος who; what εὐοδοῖ ευοδοω prosper τὸν ο the ἄγγελον αγγελος messenger κύριος κυριος lord; master μετ᾿ μετα with; amid ἐμοῦ εμου my
4:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to בָּרָ֔ק bārˈāq בָּרָק Barak אִם־ ʔim- אִם if תֵּלְכִ֥י tēlᵊḵˌî הלך walk עִמִּ֖י ʕimmˌî עִם with וְ wᵊ וְ and הָלָ֑כְתִּי hālˈāḵᵊttî הלך walk וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not תֵלְכִ֛י ṯēlᵊḵˈî הלך walk עִמִּ֖י ʕimmˌî עִם with לֹ֥א lˌō לֹא not אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
4:8. dixitque ad eam Barac si venis mecum vadam si nolueris venire non pergamAnd Barac said to her: If thou wilt come with me, I will go: if thou wilt not come with me, I will not go.
8. And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, I will not go.
4:8. And Barak said to her: “If you will come with me, I will go. If you are not willing to come with me, I will not go.”
4:8. And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.
And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go:

4:8: Варак сказал ей: если ты пойдешь со мною, пойду; а если не пойдешь со мною, не пойду; [ибо я не знаю дня, в который пошлет Господь Ангела со мною].
4:8
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
Βαρακ βαρακ Barak; Varak
ἐὰν εαν and if; unless
πορευθῇς πορευομαι travel; go
μετ᾿ μετα with; amid
ἐμοῦ εμου my
πορεύσομαι πορευομαι travel; go
καὶ και and; even
ἐὰν εαν and if; unless
μὴ μη not
πορευθῇς πορευομαι travel; go
οὐ ου not
πορεύσομαι πορευομαι travel; go
ὅτι οτι since; that
οὐκ ου not
οἶδα οιδα aware
τὴν ο the
ἡμέραν ημερα day
ἐν εν in
ος who; what
εὐοδοῖ ευοδοω prosper
τὸν ο the
ἄγγελον αγγελος messenger
κύριος κυριος lord; master
μετ᾿ μετα with; amid
ἐμοῦ εμου my
4:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
בָּרָ֔ק bārˈāq בָּרָק Barak
אִם־ ʔim- אִם if
תֵּלְכִ֥י tēlᵊḵˌî הלך walk
עִמִּ֖י ʕimmˌî עִם with
וְ wᵊ וְ and
הָלָ֑כְתִּי hālˈāḵᵊttî הלך walk
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
תֵלְכִ֛י ṯēlᵊḵˈî הלך walk
עִמִּ֖י ʕimmˌî עִם with
לֹ֥א lˌō לֹא not
אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
4:8. dixitque ad eam Barac si venis mecum vadam si nolueris venire non pergam
And Barac said to her: If thou wilt come with me, I will go: if thou wilt not come with me, I will not go.
4:8. And Barak said to her: “If you will come with me, I will go. If you are not willing to come with me, I will not go.”
4:8. And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Варак просил Девору вместе с ним отправиться на войну, на что она после предварительного предсказания об исходе войны и согласилась. После того Варак обратился с воззванием к жителям колена Завулонова и Неффалимова, а Девора обратилась с воззванием к другим коленам (Суд. V:14-15) и таким образом к Вараку в Кедес собрался отряд израильтян числом до 10: 000: человек из колен Завулонова и Неффалимова, с которым он и выступил к горе Фавор. С Вараком в лагере находилась и Девора.
Albert Barnes: Notes on the Bible - 1834
4:8: Barak, like Gideon Jdg 6:15, Jdg 6:36, Jdg 6:40, and Abraham Gen 15:2-3; Gen 17:18, and Moses Exo 4:10, Exo 4:13, and Peter Mat 14:30-31, exhibited some weakness of faith at first. But this only makes his example more profitable for our encouragement, though he himself suffered some lost by his weakness Jdg 4:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: Exo 4:10-14; Mat 14:30, Mat 14:31
Carl Friedrich Keil and Franz Delitzsch
4:8
Barak replied that he would not go unless she would go with him - certainly not for the reason suggested by Bertheau, viz., that he distrusted the divine promise given to him by Deborah, but because his mistrust of his own strength was such that he felt too weak to carry out the command of God. He wanted divine enthusiasm for the conflict, and this the presence of the prophetess was to infuse into both Barak and the army that was to be gathered round him. Deborah promised to accompany him, but announced to him as the punishment for this want of confidence in the success of his undertaking, that the prize of victory - namely, the defeat of the hostile general - should be taken out of his hand; for Jehovah would sell (i.e., deliver up) Sisera into the hand of a woman, viz., according to Judg 4:17., into the hand of Jael. She then went with him to Kedesh, where Barak summoned together Zebulun and Naphtali, i.e., the fighting men of those tribes, and went up with 10,000 men in his train ("at his feet," i.e., after him, Judg 4:14; cf. Ex 11:8 and Deut 11:6) to Tabor ("went up:" the expression is used here to denote the advance of an army against a place). Kedesh, where the army assembled, was higher than Tabor. זעק, Hiphil with acc., to call together (cf. 2Kings 20:4-5). Before the engagement with the foe is described, there follows in Judg 4:11 a statement that Heber the Kenite had separated himself from his tribe, the children of Hobab, who led a nomad life in the desert of Judah (Judg 1:16), and had pitched his tents as far as the oak forest at Zaanannim (see at Josh 19:33) near Kedesh. This is introduced because of its importance in relation to the issue of the conflict which ensued (Judg 4:17 ff). נפרד with Kametz is a participle, which is used in the place of the perfect, to indicate that the separation was a permanent one.
Geneva 1599
4:8 And Barak said unto her, (e) If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.
(e) Fearing his own weakness and his enemies power, he desires the prophetess to go with him to assure him of God's will from time to time.
John Gill
4:8 And Barak said unto her,.... To Deborah, after she had delivered the words of the Lord unto him:
if thou wilt go with me, then I will go; which showed faith hi the word of the Lord, for which he is commended, and a readiness to do the will of God, and courage to engage in such a work with a powerful adversary, and is therefore reckoned among the heroes for faith, Heb 11:32,
but if thou wilt not go with me, then I will not go; which though it might discover some weakness in him, yet showed the high opinion he had of Deborah as a judge of Israel, and prophetess of the Lord; being desirous that he might have her with him to pray to God for him, to give him advice and counsel on any emergency, she being as the oracle God; and whereby he testified his regard to the Lord, and to his presence, which he concluded he should have, the prophetess being with him; and more especially his reason for insisting on her going with him might be to prevail upon the inhabitants of Naphtali and Zebulun to go with him, who he might fear would not believe him, or pay any regard to his words, and be in dread of engaging with the enemy, unless she was present; which he supposed would satisfy them as to the mind of God in it, and animate them, and give them heart and spirit.
John Wesley
4:8 I will not go - His offer to go with her, shews the truth of his faith, for which he is praised, Heb 11:32, but his refusal to go without her, shews the weakness of his faith, that he could not trust God's bare word, as he ought to have done, without the pledge of the presence of his prophetess.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Barak said unto her, If thou wilt go with me, then I will go--His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.
4:94:9: Եւ ասէ ցնա Դեբովրա. Երթալո՛վ երթայց ընդ քեզ. բայց գիտասջիր, զի ո՛չ քո լիցի քաջութիւն ՚ի ճանապարհին զոր երթայցես. քանզի ՚ի ձեռն կնո՛ջ մատնեսցէ Տէր զՍիսարա։ Եւ յարեաւ Դեբովրա, եւ գնաց ընդ Բարակայ ՚ի Կադիսայ։
9. Դեբորան նրան ասաց. «Անշուշտ կը գնամ քեզ հետ, բայց իմացի՛ր, որ քաջութիւնը քոնը չի լինի քո գնացած ճանապարհին, որովհետեւ Տէրը մի կնոջ ձեռքը կը մատնի Սիսարային»: Դեբորան վեր կացաւ ու Բարակի հետ գնաց Կադէս:
9 Դեբօրա ըսաւ. «Անշուշտ ես քեզի հետ պիտի երթամ, բայց քու երթալու ճամբադ քեզ քու փառքիդ պիտի չառաջնորդէ. քանզի Տէրը Սիսարան կնոջ մը ձեռքը պիտի մատնէ»։ Դեբօրան ելաւ ու Բարակին հետ Կադէս գնաց։
Եւ ասէ ցնա Դեբովրա. Երթալով երթայց ընդ քեզ. բայց գիտասջիր, զի ոչ քո լիցի քաջութիւն ի ճանապարհին զոր երթայցես, քանզի ի ձեռն կնոջ մատնեսցէ Տէր զՍիսարա: Եւ յարեաւ Դեբովրա, եւ գնաց ընդ Բարակայ [85]ի Կադիսայ:

4:9: Եւ ասէ ցնա Դեբովրա. Երթալո՛վ երթայց ընդ քեզ. բայց գիտասջիր, զի ո՛չ քո լիցի քաջութիւն ՚ի ճանապարհին զոր երթայցես. քանզի ՚ի ձեռն կնո՛ջ մատնեսցէ Տէր զՍիսարա։ Եւ յարեաւ Դեբովրա, եւ գնաց ընդ Բարակայ ՚ի Կադիսայ։
9. Դեբորան նրան ասաց. «Անշուշտ կը գնամ քեզ հետ, բայց իմացի՛ր, որ քաջութիւնը քոնը չի լինի քո գնացած ճանապարհին, որովհետեւ Տէրը մի կնոջ ձեռքը կը մատնի Սիսարային»: Դեբորան վեր կացաւ ու Բարակի հետ գնաց Կադէս:
9 Դեբօրա ըսաւ. «Անշուշտ ես քեզի հետ պիտի երթամ, բայց քու երթալու ճամբադ քեզ քու փառքիդ պիտի չառաջնորդէ. քանզի Տէրը Սիսարան կնոջ մը ձեռքը պիտի մատնէ»։ Դեբօրան ելաւ ու Բարակին հետ Կադէս գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9: Она сказала [ему]: пойти пойду с тобою; только [знай, что] не тебе уже будет слава на сем пути, в который ты идешь; но в руки женщины предаст Господь Сисару. И встала Девора и пошла с Вараком в Кедес.
4:9 καὶ και and; even εἶπεν επω say; speak πορευομένη πορευομαι travel; go πορεύσομαι πορευομαι travel; go μετὰ μετα with; amid σοῦ σου of you; your πλὴν πλην besides; only γίνωσκε γινωσκω know ὅτι οτι since; that οὐκ ου not ἔσται ειμι be τὸ ο the προτέρημά προτερημα of you; your ἐπὶ επι in; on τὴν ο the ὁδόν οδος way; journey ἣν ος who; what σὺ συ you πορεύῃ πορευομαι travel; go ὅτι οτι since; that ἐν εν in χειρὶ χειρ hand γυναικὸς γυνη woman; wife ἀποδώσεται αποδιδωμι render; surrender κύριος κυριος lord; master τὸν ο the Σισαρα σισαρα and; even ἀνέστη ανιστημι stand up; resurrect Δεββωρα δεββωρα and; even ἐπορεύθη πορευομαι travel; go μετὰ μετα with; amid Βαρακ βαρακ Barak; Varak ἐκ εκ from; out of Καδης καδης Kadēs; Kathis
4:9 וַ wa וְ and תֹּ֜אמֶר ttˈōmer אמר say הָלֹ֧ךְ hālˈōḵ הלך walk אֵלֵ֣ךְ ʔēlˈēḵ הלך walk עִמָּ֗ךְ ʕimmˈāḵ עִם with אֶ֚פֶס ˈʔefes אֶפֶס end כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not תִֽהְיֶ֜ה ṯˈihyˈeh היה be תִּֽפְאַרְתְּךָ֗ tˈifʔartᵊḵˈā תִּפְאֶרֶת splendour עַל־ ʕal- עַל upon הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּ֣ה ʔattˈā אַתָּה you הֹולֵ֔ךְ hôlˈēḵ הלך walk כִּ֣י kˈî כִּי that בְֽ vᵊˈ בְּ in יַד־ yaḏ- יָד hand אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman יִמְכֹּ֥ר yimkˌōr מכר sell יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] סִֽיסְרָ֑א sˈîsᵊrˈā סִיסְרָא Sisera וַ wa וְ and תָּ֧קָם ttˈāqom קום arise דְּבֹורָ֛ה dᵊvôrˈā דְּבֹורָה Deborah וַ wa וְ and תֵּ֥לֶךְ ttˌēleḵ הלך walk עִם־ ʕim- עִם with בָּרָ֖ק bārˌāq בָּרָק Barak קֶֽדְשָׁה׃ qˈeḏšā קֶדֶשׁ Kedesh
4:9. quae dixit ad eum ibo quidem tecum sed in hac vice tibi victoria non reputabitur quia in manu mulieris tradetur Sisara surrexit itaque Debbora et perrexit cum Barac in CedesShe said to him: I will go, indeed, with thee, but at this time the victory shall not be attributed to thee, because Sisara shall be delivered into the hand of a woman. Debbora therefore arose, and went with Barac to Cedes.
9. And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.
4:9. She said to him: “Indeed, I will go with you. But due to this change, the victory shall not be reputed to you. And so Sisera will be delivered into the hand of a woman.” Therefore, Deborah rose up, and she traveled with Barak to Kedesh.
4:9. And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.
And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh:

4:9: Она сказала [ему]: пойти пойду с тобою; только [знай, что] не тебе уже будет слава на сем пути, в который ты идешь; но в руки женщины предаст Господь Сисару. И встала Девора и пошла с Вараком в Кедес.
4:9
καὶ και and; even
εἶπεν επω say; speak
πορευομένη πορευομαι travel; go
πορεύσομαι πορευομαι travel; go
μετὰ μετα with; amid
σοῦ σου of you; your
πλὴν πλην besides; only
γίνωσκε γινωσκω know
ὅτι οτι since; that
οὐκ ου not
ἔσται ειμι be
τὸ ο the
προτέρημά προτερημα of you; your
ἐπὶ επι in; on
τὴν ο the
ὁδόν οδος way; journey
ἣν ος who; what
σὺ συ you
πορεύῃ πορευομαι travel; go
ὅτι οτι since; that
ἐν εν in
χειρὶ χειρ hand
γυναικὸς γυνη woman; wife
ἀποδώσεται αποδιδωμι render; surrender
κύριος κυριος lord; master
τὸν ο the
Σισαρα σισαρα and; even
ἀνέστη ανιστημι stand up; resurrect
Δεββωρα δεββωρα and; even
ἐπορεύθη πορευομαι travel; go
μετὰ μετα with; amid
Βαρακ βαρακ Barak; Varak
ἐκ εκ from; out of
Καδης καδης Kadēs; Kathis
4:9
וַ wa וְ and
תֹּ֜אמֶר ttˈōmer אמר say
הָלֹ֧ךְ hālˈōḵ הלך walk
אֵלֵ֣ךְ ʔēlˈēḵ הלך walk
עִמָּ֗ךְ ʕimmˈāḵ עִם with
אֶ֚פֶס ˈʔefes אֶפֶס end
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
תִֽהְיֶ֜ה ṯˈihyˈeh היה be
תִּֽפְאַרְתְּךָ֗ tˈifʔartᵊḵˈā תִּפְאֶרֶת splendour
עַל־ ʕal- עַל upon
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּ֣ה ʔattˈā אַתָּה you
הֹולֵ֔ךְ hôlˈēḵ הלך walk
כִּ֣י kˈî כִּי that
בְֽ vᵊˈ בְּ in
יַד־ yaḏ- יָד hand
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
יִמְכֹּ֥ר yimkˌōr מכר sell
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
סִֽיסְרָ֑א sˈîsᵊrˈā סִיסְרָא Sisera
וַ wa וְ and
תָּ֧קָם ttˈāqom קום arise
דְּבֹורָ֛ה dᵊvôrˈā דְּבֹורָה Deborah
וַ wa וְ and
תֵּ֥לֶךְ ttˌēleḵ הלך walk
עִם־ ʕim- עִם with
בָּרָ֖ק bārˌāq בָּרָק Barak
קֶֽדְשָׁה׃ qˈeḏšā קֶדֶשׁ Kedesh
4:9. quae dixit ad eum ibo quidem tecum sed in hac vice tibi victoria non reputabitur quia in manu mulieris tradetur Sisara surrexit itaque Debbora et perrexit cum Barac in Cedes
She said to him: I will go, indeed, with thee, but at this time the victory shall not be attributed to thee, because Sisara shall be delivered into the hand of a woman. Debbora therefore arose, and went with Barac to Cedes.
4:9. She said to him: “Indeed, I will go with you. But due to this change, the victory shall not be reputed to you. And so Sisera will be delivered into the hand of a woman.” Therefore, Deborah rose up, and she traveled with Barak to Kedesh.
4:9. And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.
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Adam Clarke: Commentary on the Bible - 1831
4:9: The Lord shall sell Sisera into the hand of a woman - Does not this mean, If I go with thee, the conquest shall be attributed to me, and thou wilt have no honor? Or, is it a prediction of the exploit of Jael? In both these senses the words have been understood. It seems, however, more likely that Jael is intended. The Septuagint made a remarkable addition to the speech of Barak: "If thou wilt go with me I will go; but if thou wilt not go with me, I will not go; Ὁτι ουκ οιδα την ἡμεραν εν ῃ ευοδοι Κυριος τον αγγελον μετ' εμου, because I know not the day in which the Lord will send his angel to give me success." By which he appears to mean, that although he was certain of a Divine call to this work, yet, as he knew not the time in which it would be proper for him to make the attack, he wishes that Deborah, on whom the Divine Spirit constantly rested, would accompany him to let him know when to strike that blow, which he knew would be decisive. This was quite natural, and quite reasonable, and is no impeachment whatever of Barak's faith. St. Ambrose and St. Augustine have the same reading; but it is found in no MS. nor in any other of the versions. See Jdg 4:14.
Albert Barnes: Notes on the Bible - 1834
4:9: Mark the unhesitating faith and courage of Deborah, and the rebuke to Barak's timidity, "the Lord shall sell Sisera into the hand of a woman" (Jael, Jdg 4:22). For a similar use of a weak instrument, that the excellency of the power might be of God, compare the history of Gideon and his 300, David and his sling, Shamgar and his ox-goad, Samson and the jawbone of the ass. (See Co1 1:26, Co1 1:31.) Barak would probably think the woman must be Deborah. The prophecy was only explained by its fulfillment. Her presence as a prophetess would give a divine sanction to Barak's attempt to raise the tribes of Zebulun and Naphtali. To Barak himself it would be a pledge of her truth and sincerity. She probably commissioned some chief to raise the tribes of Ephraim, Benjamin, and Manasseh (Jdg 5:14, compare Psa 80:2), while she went with Barak and mustered Zebulun, Naphtali, and Issachar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: notwithstanding: Sa1 2:30; Ch2 26:18
sell Sisera: Jdg 2:14
into: Jdg 4:17-22, Jdg 5:24-27, Jdg 9:54; Sa2 20:21, Sa2 20:22
John Gill
4:9 And she said, I will surely go with thee, She made no hesitation about it, but agreed at once to go with him for his encouragement; perceiving some degree of weakness in him, and yet an hearty and sincere inclination to engage in the work proposed, and that this might be no hinderance, she readily assents to it: adding:
notwithstanding the journey thou takest; the way or course he steered, the methods he took in insisting on it that she should go with him:
shall not be for thine honour; as a general of an army, who is commonly solicitous to have the whole glory of an action:
for the Lord shall sell Sisera into the hand of a woman; meaning either herself, for she being judge of Israel, and going along with him, would have the glory of the victory ascribed to her, as usually is to the principal person in the army; and so it would be said in future time, that the Lord delivered Sisera and his army, not into the hand of Barak, but into the hand of Deborah, whereby he would not have all the honour which otherwise he would have, if she went not with him; or else Jael, Heber's wife, is meant, into whose hands Sisera did fall, and by whom he was slain; but this seems to have no connection with Deborah's going or not going with him, it did not depend upon that one way or another; unless it can be thought that thus it was ordered in Providence as a rebuke of his diffidence and weakness, that because he would not go without a woman, Sisera should fall not into his hands, but into the hands of a woman; and if so, this is a clear instance of Deborah's having a spirit of prophecy, and of a prediction of a future contingent event:
and Deborah arose, and went with Barak to Kedesh; that is, they went together from the palm tree between Ramah and Bethel in Mount Ephraim, to Kedesh in Mount Naphtali, in order to raise the ten thousand men that were to fight with Sisera.
Robert Jamieson, A. R. Fausset and David Brown
4:9 the Lord shall sell Sisera into the hand of a woman--This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.
4:104:10: Եւ պատուէր ետ Բարակ Զաբուղոնի եւ Նեփթաղիմի ՚ի Կադէս. եւ ելին զհետ նորա տասն հազար արանց. ե՛լ ընդ նմա եւ Դեբովրա։
10. Բարակը Զաբուղոնին եւ Նեփթաղիմին հրաւիրեց Կադէս: Տասը հազար մարդ նրա ետեւից գնացին. Դեբորան նոյնպէս գնաց նրա հետ:
10 Բարակ Զաբուղոնն ու Նեփթաղիմը Կադէսի մէջ հաւաքեց* եւ տասը հազար մարդով* ելաւ։ Դեբօրա ալ անոր հետ ելաւ։
Եւ պատուէր ետ Բարակ Զաբուղոնի եւ Նեփթաղիմի`` ի Կադէս. եւ ելին զհետ նորա տասն հազար արանց. ել ընդ նմա եւ Դեբովրա:

4:10: Եւ պատուէր ետ Բարակ Զաբուղոնի եւ Նեփթաղիմի ՚ի Կադէս. եւ ելին զհետ նորա տասն հազար արանց. ե՛լ ընդ նմա եւ Դեբովրա։
10. Բարակը Զաբուղոնին եւ Նեփթաղիմին հրաւիրեց Կադէս: Տասը հազար մարդ նրա ետեւից գնացին. Դեբորան նոյնպէս գնաց նրա հետ:
10 Բարակ Զաբուղոնն ու Նեփթաղիմը Կադէսի մէջ հաւաքեց* եւ տասը հազար մարդով* ելաւ։ Դեբօրա ալ անոր հետ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10: Варак созвал Завулонян и Неффалимлян в Кедес, и пошли вслед за ним десять тысяч человек, и Девора пошла с ним.
4:10 καὶ και and; even ἐβόησεν βοαω scream; shout Βαρακ βαρακ Barak; Varak τὸν ο the Ζαβουλων ζαβουλων Zaboulōn; Zavulon καὶ και and; even τὸν ο the Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim ἐκ εκ from; out of Καδης καδης and; even ἀνέβησαν αναβαινω step up; ascend κατὰ κατα down; by πόδας πους foot; pace αὐτοῦ αυτος he; him δέκα δεκα ten χιλιάδες χιλιας thousand ἀνδρῶν ανηρ man; husband καὶ και and; even ἀνέβη αναβαινω step up; ascend μετ᾿ μετα with; amid αὐτοῦ αυτος he; him Δεββωρα δεββωρα Debbōra; Thevvora
4:10 וַ wa וְ and יַּזְעֵ֨ק yyazʕˌēq זעק cry בָּרָ֜ק bārˈāq בָּרָק Barak אֶת־ ʔeṯ- אֵת [object marker] זְבוּלֻ֤ן zᵊvûlˈun זְבוּלֻן Zebulun וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נַפְתָּלִי֙ naftālˌî נַפְתָּלִי Naphtali קֶ֔דְשָׁה qˈeḏšā קֶדֶשׁ Kedesh וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend בְּ bᵊ בְּ in רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten אַלְפֵ֖י ʔalᵊfˌê אֶלֶף thousand אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and תַּ֥עַל ttˌaʕal עלה ascend עִמֹּ֖ו ʕimmˌô עִם with דְּבֹורָֽה׃ dᵊvôrˈā דְּבֹורָה Deborah
4:10. qui accitis Zabulon et Nepthalim ascendit cum decem milibus pugnatorum habens Debboram in comitatu suoAnd he called unto him Zabulon and Nephthali, and went up with ten thousand fighting men, having Debbora in his company.
10. And Barak called Zebulun and Naphtali together to Kedesh; and there went up ten thousand men at his feet: and Deborah went up with him.
4:10. And he, summoning Zebulun and Naphtali, ascended with ten thousand fighting men, having Deborah in his company.
4:10. And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him.
And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him:

4:10: Варак созвал Завулонян и Неффалимлян в Кедес, и пошли вслед за ним десять тысяч человек, и Девора пошла с ним.
4:10
καὶ και and; even
ἐβόησεν βοαω scream; shout
Βαρακ βαρακ Barak; Varak
τὸν ο the
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
καὶ και and; even
τὸν ο the
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
ἐκ εκ from; out of
Καδης καδης and; even
ἀνέβησαν αναβαινω step up; ascend
κατὰ κατα down; by
πόδας πους foot; pace
αὐτοῦ αυτος he; him
δέκα δεκα ten
χιλιάδες χιλιας thousand
ἀνδρῶν ανηρ man; husband
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
Δεββωρα δεββωρα Debbōra; Thevvora
4:10
וַ wa וְ and
יַּזְעֵ֨ק yyazʕˌēq זעק cry
בָּרָ֜ק bārˈāq בָּרָק Barak
אֶת־ ʔeṯ- אֵת [object marker]
זְבוּלֻ֤ן zᵊvûlˈun זְבוּלֻן Zebulun
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נַפְתָּלִי֙ naftālˌî נַפְתָּלִי Naphtali
קֶ֔דְשָׁה qˈeḏšā קֶדֶשׁ Kedesh
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
בְּ bᵊ בְּ in
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
אַלְפֵ֖י ʔalᵊfˌê אֶלֶף thousand
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
תַּ֥עַל ttˌaʕal עלה ascend
עִמֹּ֖ו ʕimmˌô עִם with
דְּבֹורָֽה׃ dᵊvôrˈā דְּבֹורָה Deborah
4:10. qui accitis Zabulon et Nepthalim ascendit cum decem milibus pugnatorum habens Debboram in comitatu suo
And he called unto him Zabulon and Nephthali, and went up with ten thousand fighting men, having Debbora in his company.
4:10. And he, summoning Zebulun and Naphtali, ascended with ten thousand fighting men, having Deborah in his company.
4:10. And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Defeat of Sisera. B. C. 1258.

10 And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him. 11 Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh. 12 And they showed Sisera that Barak the son of Abinoam was gone up to mount Tabor. 13 And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon. 14 And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. 15 And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet. 16 But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left.
Here, I. Barak beats up for volunteers, and soon has his quota of men ready, v. 10. Deborah had appointed him to raise an army of 10,000 men (v. 6), and so many he has presently at his feet, following him, and subject to his command. God is said to call us to his feet (Isa. xli. 2), that is, into obedience to him. Some think it intimates that they were all footmen, and so the armies of the Jews generally were, which made the disproportion of strength between them and the enemy (who had horses and chariots) very great, and the victory the more illustrious; but the presence of God and his prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates their cheerfulness and readiness to attend him whithersoever he went, Rev. xiv. 4. Though the tribes of Zebulun and Naphtali were chiefly depended on, yet it appears by Deborah's song that some had come in to him from other tribes (Manasseh and Issachar), and more were expected that came not, from Reuben, Dan, and Asher, ch. v. 14-17. But these are overlooked here; and we are only told that to make his 10,000 men effective indeed Deborah went up with him. The 11th verse, concerning the removal of Heber, one of the families of the Kenites, out of the wilderness of Judah, in the south, where those families had fixed themselves (ch. i. 16), into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael, a wife of that family.
II. Sisera, upon notice of Barak's motions, takes the field with a very numerous and powerful army (v. 12, 13): They showed Sisera, that is, it was shown to him. Yet some think it refers to the Kenites, mentioned immediately before, v. 11. They gave Sisera notice of Barak's rendezvous, there being peace at this time between Jabin and that family, v. 17. Whether they intended it as a kindness to him or no, it served to accomplish what God had said by Deborah (v. 7): I will draw unto thee Sisera. Sisera's confidence was chiefly in his chariots; therefore particular notice is taken of them, 900 chariots of iron, which, with the scythes fastened to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in inventing methods of destroying one another, to gratify those lusts from which come wars and fightings.
III. Deborah gives orders to engage the enemy, v. 14. Josephus says that when Barak saw Sisera's army drawn up, and attempting to surround the mountain on the top of which he and his forces lay encamped, his heart quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. "Now they appear most threatening they are ripe for ruin. The thing is as sure to be done as if it were done already: The Lord hath delivered Sisera into thy hand." See how the work and honour of this great action are divided between Deborah and Barak; she, as the head, gives the word, he, as the hand, does the work. Thus does God dispense his gifts variously, 1 Cor. xii. 4, &c. But, though ordinarily the head of the woman is the man (1 Cor. xi. 3), he that has the residue of the Spirit was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's presence: "Has not the Lord gone out before thee? Darest not thou follow when thou hast God himself for thy leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, that we are in the way of our duty and under his direction. (2.) If we have ground to hope that God goes before us, we ought to go on with courage and cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for has not the Lord gone out before thee? Follow him fully then.
IV. God himself routs the enemy's army, v. 15. Barak, in obedience to Deborah's orders, went down into the valley, though there upon the plain the iron chariots would have so much the more advantage against him, quitting his fastnesses upon the mountain in dependence upon the divine power; for in vain is salvation hoped for from hills and mountains; in the Lord alone is the salvation of his people, Jer. iii. 23. And he was not deceived in his confidence: The Lord discomfited Sisera. It was not so much the bold and surprising alarm which Barak gave their camp that dispirited and dispersed them, but God's terror seized their spirits and put them into an unaccountable confusion. The stars, it seems, fought against them, ch. v. 20. Josephus says that a violent storm of hail which beat in their faces gave them this rout, disabled them, and drove them back; so that they became a very easy prey to the army of Israel, and Deborah's words were made good: "The Lord has delivered them into thy hand; it is now in thy power to do what thou wilt with them."
Adam Clarke: Commentary on the Bible - 1831
4:10: Ten thousand men at his feet - Ten thousand footmen. He had no chariots; his army was all composed of infantry.
Albert Barnes: Notes on the Bible - 1834
4:10: Rather, "and ten thousand men went up (to Tabor) at his feet;" i. e. as his followers ("after him," Jdg 4:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Zebulun: Jdg 4:6, Jdg 5:18
at his: Jdg 5:15; Exo 11:8; Sa1 25:27; Kg1 20:11 *marg.
John Gill
4:10 And Barak called Zebulun and Naphtali to Kedesh,.... This he did either by the sound of a trumpet, as Ehud did, or by sending messengers to them to collect ten thousand men from among them, which they accordingly did, and came to him in Kedesh:
and he went up with ten thousand men at his feet; they following him up to Mount Tabor cheerfully and readily, being all footmen; for the Israelites had no cavalry, and yet got the victory over Sisera's army, which, according to Josephus (g), had ten thousand horses in it:
and Deborah went up with him; and his ten thousand footmen, to the top of Mount Tabor, to encourage him and them with her presence, and give her best advice when to descend and engage the enemy.
(g) Antiqu. l. 5. c. 5. sect. 1.
John Wesley
4:10 Ten thousand at his feet - That is, who followed him; possibly he intimates that they were all foot - men; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera's great host.
4:114:11: Եւ մերձաւորք Կինեցւոյն մեկնեցա՛ն ՚ի Կինեայ յորդւոյն Յոբաբայ աներո՛յն Մովսիսի. եւ եհա՛ր զխորան իւր առ կաղնեաւն հանգուցելոցն՝ որ է մերձ ՚ի Կադէս[2492]։ [2492] Ոմանք. Որդւոցն Յոբաբայ... առ կաղնեաւն հանգուցելոյն։
11. Կինեցիների մերձաւորները բաժանուել էին կինեցիներից՝ Մովսէսի աներոջ Յոբաբի որդիներից, եւ իրենց վրանը կանգնեցրել էին Հանգուցեալների կաղնու մերձակայքում, Կադէսի մօտ:
11 Մովսէսին աներոջ Յոբաբին որդիներէն Կենեցի Քաբերը Կենեցիներէն զատուեր էր ու իր վրանը Կադէսի մօտ Սանանիմի Կաղնիին քով կանգնեցուցեր էր։
Եւ [86]մերձաւորք Կինեցւոյն մեկնեցան`` ի Կինեայ` յորդւոցն Յովբաբայ աներոյն Մովսիսի, եւ [87]եհար զխորան իւր առ կաղնեաւն [88]հանգուցելոցն` որ է մերձ ի Կադէս:

4:11: Եւ մերձաւորք Կինեցւոյն մեկնեցա՛ն ՚ի Կինեայ յորդւոյն Յոբաբայ աներո՛յն Մովսիսի. եւ եհա՛ր զխորան իւր առ կաղնեաւն հանգուցելոցն՝ որ է մերձ ՚ի Կադէս[2492]։
[2492] Ոմանք. Որդւոցն Յոբաբայ... առ կաղնեաւն հանգուցելոյն։
11. Կինեցիների մերձաւորները բաժանուել էին կինեցիներից՝ Մովսէսի աներոջ Յոբաբի որդիներից, եւ իրենց վրանը կանգնեցրել էին Հանգուցեալների կաղնու մերձակայքում, Կադէսի մօտ:
11 Մովսէսին աներոջ Յոբաբին որդիներէն Կենեցի Քաբերը Կենեցիներէն զատուեր էր ու իր վրանը Կադէսի մօտ Սանանիմի Կաղնիին քով կանգնեցուցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11: Хевер Кенеянин отделился {тогда} от Кенеян, сынов Ховава, родственника Моисеева, и раскинул шатер свой у дубравы в Цаанниме близ Кедеса.
4:11 καὶ και and; even Χαβερ χαβερ the Κιναῖος κιναιος separate; depart ἀπὸ απο from; away Καινα καινα from; away τῶν ο the υἱῶν υιος son Ιωβαβ ιωβαβ Mōseus; Mosefs καὶ και and; even ἔπηξεν πηγνυμι pitch τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him ἕως εως till; until δρυὸς δρυς exploit ἥ ος who; what ἐστιν ειμι be ἐχόμενα εχω have; hold Κεδες κεδες Kedes; Kethes
4:11 וְ wᵊ וְ and חֶ֤בֶר ḥˈever חֶבֶר Heber הַ ha הַ the קֵּינִי֙ qqênˌî קֵינִי Kenite נִפְרָ֣ד nifrˈāḏ פרד divide מִ mi מִן from קַּ֔יִן qqˈayin קַיִן Kain מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son חֹבָ֖ב ḥōvˌāv חֹבָב Hobab חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֵּ֣ט yyˈēṭ נטה extend אָהֳלֹ֔ו ʔohᵒlˈô אֹהֶל tent עַד־ ʕaḏ- עַד unto אֵלֹ֥ון ʔēlˌôn אֵלֹון big tree בְּב *bᵊ בְּ in צַעֲנַנִּ֖יםצענים *ṣaʕᵃnannˌîm צַעֲנַנִּים Zaanannim אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶת־ ʔeṯ- אֵת together with קֶֽדֶשׁ׃ qˈeḏeš קֶדֶשׁ Kedesh
4:11. Aber autem Cineus recesserat quondam a ceteris Cineis fratribus suis filiis Obab cognati Mosi et tetenderat tabernacula usque ad vallem quae vocatur Sennim et erat iuxta CedesNow Haber, the Cinite, had some time before departed from the rest of the Cinites, his brethren, the sons of Hobab, the kinsman of Moses: and had pitched his tents unto the valley, which is called Sennim, and was near Cedes.
11. Now Heber the Kenite had severed himself from the Kenites, even from the children of Hobab the brother in law of Moses, and had pitched his tent as far as the oak in Zaanannim, which is by Kedesh.
4:11. Now Heber, the Kenite, had previously withdrawn from the rest of the Kenites, his brothers, the sons of Hobab, the relative of Moses. And he had pitched his tents as far as the valley that is called Zaanannim, which was near Kedesh.
4:11. Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh.
Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh:

4:11: Хевер Кенеянин отделился {тогда} от Кенеян, сынов Ховава, родственника Моисеева, и раскинул шатер свой у дубравы в Цаанниме близ Кедеса.
4:11
καὶ και and; even
Χαβερ χαβερ the
Κιναῖος κιναιος separate; depart
ἀπὸ απο from; away
Καινα καινα from; away
τῶν ο the
υἱῶν υιος son
Ιωβαβ ιωβαβ Mōseus; Mosefs
καὶ και and; even
ἔπηξεν πηγνυμι pitch
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
ἕως εως till; until
δρυὸς δρυς exploit
ος who; what
ἐστιν ειμι be
ἐχόμενα εχω have; hold
Κεδες κεδες Kedes; Kethes
4:11
וְ wᵊ וְ and
חֶ֤בֶר ḥˈever חֶבֶר Heber
הַ ha הַ the
קֵּינִי֙ qqênˌî קֵינִי Kenite
נִפְרָ֣ד nifrˈāḏ פרד divide
מִ mi מִן from
קַּ֔יִן qqˈayin קַיִן Kain
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
חֹבָ֖ב ḥōvˌāv חֹבָב Hobab
חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֵּ֣ט yyˈēṭ נטה extend
אָהֳלֹ֔ו ʔohᵒlˈô אֹהֶל tent
עַד־ ʕaḏ- עַד unto
אֵלֹ֥ון ʔēlˌôn אֵלֹון big tree
בְּב
*bᵊ בְּ in
צַעֲנַנִּ֖יםצענים
*ṣaʕᵃnannˌîm צַעֲנַנִּים Zaanannim
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֶת־ ʔeṯ- אֵת together with
קֶֽדֶשׁ׃ qˈeḏeš קֶדֶשׁ Kedesh
4:11. Aber autem Cineus recesserat quondam a ceteris Cineis fratribus suis filiis Obab cognati Mosi et tetenderat tabernacula usque ad vallem quae vocatur Sennim et erat iuxta Cedes
Now Haber, the Cinite, had some time before departed from the rest of the Cinites, his brethren, the sons of Hobab, the kinsman of Moses: and had pitched his tents unto the valley, which is called Sennim, and was near Cedes.
4:11. Now Heber, the Kenite, had previously withdrawn from the rest of the Kenites, his brothers, the sons of Hobab, the relative of Moses. And he had pitched his tents as far as the valley that is called Zaanannim, which was near Kedesh.
4:11. Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Нужно заметить, что близ Кедеса, у дуба Цананним (по Таргуму - в равнине болот), в это время жил Xевер кенеянин (ср. Нав. XIX:33), переселившийся сюда с юга Палестины, который был в союзе с израильтянами.
Adam Clarke: Commentary on the Bible - 1831
4:11: Hohab the father-in-law of Moses - For a circumstantial account of this person, and the meaning of the original word חתן chothen, which is translated son-in-law in Gen 19:14, see the notes on Exo 2:15, Exo 2:16, Exo 2:18; Exo 3:1; Exo 4:20, Exo 4:24; Exo 18:5.
Albert Barnes: Notes on the Bible - 1834
4:11: Read, "Heber the Kenitc had severed himself from the Kenites which were of the children of Hobab," etc., "unto the oak (or terebinth tree) in Zaanaim" (or Bitzaanaim, which Conder identifies with Bessum, twelve miles southeast of Tabor, and near Kedesh on the Sea of Galilee). This migration of Heber the Kenite, with a portion of his tribe, from the south of Judah to the north of Naphtali, perhaps caused by Philistine oppression, had clearly taken place recently. It is mentioned here to account for the subsequent narrative, but possibly also because the news of the great muster of the Israelites at Kedesh had been carried to Sisera by some of the tribe Jdg 4:12, whose tents we are here informed were in the immediate neighborhood of Kedesh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Heber: Jdg 1:16; Num 10:29, Num 24:21
Hobab: Exo 2:18, Exo 3:1, Exo 18:1
Zaanaim: Jos 19:33, Jos 19:37, Zaanannim
Kedesh: Jdg 4:6; Jos 19:37
Geneva 1599
4:11 Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent (f) unto the plain of Zaanaim, which [is] by Kedesh.
(f) Meaning, that he possessed a great part of that country.
John Gill
4:11 Now Heber the Kenite,.... A descendant of Kain, a principal man among the Midianites; the Targum calls him the Salmaean:
which was of the children of Hobab the father in law of Moses; who came along with the children of Israel through the wilderness into the land of Canaan, and first settled about Jericho, and then removed into the wilderness of Judah, Judg 1:16,
had severed himself from the Kenites; which dwelt in the said wilderness; to whom he belonged when this separation was made, and on what account is not certain. Abarbinel thinks that it was done now, and with a design to help Israel, that hearing Barak was gone up to Mount Tabor, and seeing Sisera prepared to fight with him, he made as if he was disgusted with his own people, and separated from them, that Jabin, with whom he was at peace, might the more confide in him; when it was out of love to Israel, and with a view to assist them, as occasion should offer, that he removed; but this is not very likely, as these Kenites were a people that kept themselves from meddling with military affairs as much as possible:
and pitched his tent unto the plain of Zaanaim, which is by Kedesh: for these people dwelt in tents as the Midianites did, from whence they sprung, and as the Scenite Arabs; and yet near to cities, as here, and in places fit for the pasturage of their cattle, in which they were chiefly employed, and here pitched upon a plain where were fields and meadows: the Targum calls it a plain of pools, where were pools of water for the watering of their flocks; or rather it might be rendered the oak or grove of oaks of Zaanaim, the same with Alonzaanannim; see Gill on Josh 19:33. This place lay between Harosheth of the Gentiles, from whence Sisera came, and Mount Tabor, where Barak was. This little piece of history is inserted here, partly to account for it that there should be any Kenites here, when we are told before they settled in the wilderness of Judah, and partly on account of the following narrative of Sisera being slain by this man's wife.
John Wesley
4:11 Heber - The husband of Jael. Of Hobab - Called also Jethro. The Kenites - From the rest of his brethren, who lived in the wilderness of Judah. His tent - That is, his dwelling, which probably was in tents, as shepherds used.
Robert Jamieson, A. R. Fausset and David Brown
4:11 Now Heber the Kenite . . . pitched his tent--It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on Judg 1:16).
plain of Zaanaim--This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.
4:124:12: Եւ ա՛զդ եղեւ Սիսարայ եթէ ել Բարակ որդի Աբինէեմայ ՚ի լեառն Թաբովր։
12. Սիսարային իմաց տուին, որ Աբինէեմի որդի Բարակը ելել է Թաբոր լեռը:
12 Այն ատեն Սիսարային իմացուցին թէ Աբինոամի որդին Բարակ Թաբօր լեռը ելեր է։
Եւ ազդ եղեւ Սիսարայ եթէ ել Բարակ որդի Աբինէեմայ ի լեառն Թաբովր:

4:12: Եւ ա՛զդ եղեւ Սիսարայ եթէ ել Բարակ որդի Աբինէեմայ ՚ի լեառն Թաբովր։
12. Սիսարային իմաց տուին, որ Աբինէեմի որդի Բարակը ելել է Թաբոր լեռը:
12 Այն ատեն Սիսարային իմացուցին թէ Աբինոամի որդին Բարակ Թաբօր լեռը ելեր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12: И донесли Сисаре, что Варак, сын Авиноамов, взошел на гору Фавор.
4:12 καὶ και and; even ἀνηγγέλη αναγγελλω announce Σισαρα σισαρα since; that ἀνέβη αναβαινω step up; ascend Βαρακ βαρακ Barak; Varak υἱὸς υιος son Αβινεεμ αβινεεμ into; for ὄρος ορος mountain; mount Θαβωρ θαβωρ Thabōr; Thavor
4:12 וַ wa וְ and יַּגִּ֖דוּ yyaggˌiḏû נגד report לְ lᵊ לְ to סִֽיסְרָ֑א sˈîsᵊrˈā סִיסְרָא Sisera כִּ֥י kˌî כִּי that עָלָ֛ה ʕālˈā עלה ascend בָּרָ֥ק bārˌāq בָּרָק Barak בֶּן־ ben- בֵּן son אֲבִינֹ֖עַם ʔᵃvînˌōʕam אֲבִינֹעַם Abinoam הַר־ har- הַר mountain תָּבֹֽור׃ ס tāvˈôr . s תָּבֹור Tabor
4:12. nuntiatumque est Sisarae quod ascendisset Barac filius Abinoem in montem ThaborAnd it was told Sisara, that Barac, the son of Abinoem, was gone up to Mount Thabor:
12. And they told Sisera that Barak the son of Abinoam was gone up to mount Tabor.
4:12. And it was reported to Sisera that Barak, the son of Abinoam, had ascended to Mount Tabor.
4:12. And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.
And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor:

4:12: И донесли Сисаре, что Варак, сын Авиноамов, взошел на гору Фавор.
4:12
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
Σισαρα σισαρα since; that
ἀνέβη αναβαινω step up; ascend
Βαρακ βαρακ Barak; Varak
υἱὸς υιος son
Αβινεεμ αβινεεμ into; for
ὄρος ορος mountain; mount
Θαβωρ θαβωρ Thabōr; Thavor
4:12
וַ wa וְ and
יַּגִּ֖דוּ yyaggˌiḏû נגד report
לְ lᵊ לְ to
סִֽיסְרָ֑א sˈîsᵊrˈā סִיסְרָא Sisera
כִּ֥י kˌî כִּי that
עָלָ֛ה ʕālˈā עלה ascend
בָּרָ֥ק bārˌāq בָּרָק Barak
בֶּן־ ben- בֵּן son
אֲבִינֹ֖עַם ʔᵃvînˌōʕam אֲבִינֹעַם Abinoam
הַר־ har- הַר mountain
תָּבֹֽור׃ ס tāvˈôr . s תָּבֹור Tabor
4:12. nuntiatumque est Sisarae quod ascendisset Barac filius Abinoem in montem Thabor
And it was told Sisara, that Barac, the son of Abinoem, was gone up to Mount Thabor:
4:12. And it was reported to Sisera that Barak, the son of Abinoam, had ascended to Mount Tabor.
4:12. And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-16: Когда Сисара узнал о собравшемся на горе Фаворе израильском войске, то собрал все 900: колесниц и войска (по Иосифу Флавию, 300: 000: пехоты, 10: 000: конницы и 3: 000: колесниц. Ant V, 51) и расположился в Ездрелонской долине, по потоку Кисону, где он мог иметь необходимые для своих людей и коней пищу и воду и в то же время откуда мог всегда угрожать израильтянам как на севере, так и на юге. На такой позиции Сисара мог держаться долго, выжидая, пока истощатся запасы у войска Варака и оно будет вынуждено оставить позицию на горе Фаворе, после чего, как казалось Сисаре, будет нетрудно разбить его. Но израильтяне предупредили Сисару. Как только он занял свою позицию, Девора велела Вараку сделать на него стремительное нападение. Войско Сисары, колесницы которого из-за неровности почвы не могли действовать надлежащим образом, пришло в замешательство и обратилось в бегство. Иосиф Флавий говорит, что во время битвы произошла сильная буря с градом и дождем, причем ветер дул в лицо хананеям и в тыл израильтянам, что значительно затрудняло действия хананеев (Ant. V, 5, 4). Одна часть войска Сисары направилась к северу, стараясь достигнуть Xарошеф-Гоима, но была перебита преследовавшими израильтянами; другая часть направилась к югу, через поток Кисон, и была увлечена разлившимся в это время, вероятно, от сильного дождя Кисоном (Суд. V:19, 21), так что погибло все войско Сисары.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: mount Tabor: Jdg 4:6; Jos 19:12, Jos 19:34; Psa 89:12; Jer 46:18
Carl Friedrich Keil and Franz Delitzsch
4:12
As soon as Sisera received tidings of the march of Barak to Mount Tabor, he brought together all his chariots and all his men of war from Harosheth of the Goyim into the brook-valley of the Kishon. Then Deborah said to Barak, "Up; for this is the day in which Jehovah hath given Sisera into thy hand. Yea (הלא, nonne, as an expression indicating lively assurance), the Lord goeth out before thee," sc., to the battle, to smite the foe; whereupon Barak went down from Tabor with his 10,000 men to attack the enemy, according to Judg 5:19, at Taanach by the water of Megiddo.
John Gill
4:12 And they showed Sisera,.... Either some of the Canaanites that dwelt near Tabor, or some spies that Sisera had out; though some think the Kenites told him, who were at peace with Jabin, Judg 4:17; yet whether out of good will or ill will cannot be said: however, so it was ordered by the providence of God, that by some means or another Sisera should be informed
that Barak the son of Abinoam was gone up to Mount Tabor; and no doubt at the same time he was told the number of men that went with him; from whence he might well conclude, that such a warlike man, with such a force collected together, and having posted himself in an high and strong mountain, must have some design to cause a revolt of Israel from Jabin his prince.
John Wesley
4:12 They - That is, this people dwelling there, or his spies.
4:134:13: Եւ գումարեա՛ց Սիսարա զամենայն կառս իւր, ինն հարիւր կառս երկաթեղէնս. եւ զամենայն զօրն որ ընդ իւր յԱրիսովթայ ազգաց՝ ՚ի հեղեղատն Կիսոնի։
13. Սիսարան իր բոլոր կառքերը՝ ինը հարիւր երկաթէ կառքեր եւ իր հետ եղող բոլոր զօրքերը Ազգերի Արիսոթից Կիսոնի հեղեղատում հաւաքեց:
13 Սիսարան իր բոլոր կառքերը, ինը հարիւր երկաթէ կառքերը ու իրեն հետ եղող բոլոր զօրքը Արիսօթէն Կիսոն հեղեղատը հաւաքեց։
Եւ գումարեաց Սիսարա զամենայն կառս իւր, ինն հարեւր կառս երկաթեղէնս, եւ զամենայն զօրն որ ընդ իւր յԱրիսովթայ ազգաց` ի հեղեղատն Կիսոնի:

4:13: Եւ գումարեա՛ց Սիսարա զամենայն կառս իւր, ինն հարիւր կառս երկաթեղէնս. եւ զամենայն զօրն որ ընդ իւր յԱրիսովթայ ազգաց՝ ՚ի հեղեղատն Կիսոնի։
13. Սիսարան իր բոլոր կառքերը՝ ինը հարիւր երկաթէ կառքեր եւ իր հետ եղող բոլոր զօրքերը Ազգերի Արիսոթից Կիսոնի հեղեղատում հաւաքեց:
13 Սիսարան իր բոլոր կառքերը, ինը հարիւր երկաթէ կառքերը ու իրեն հետ եղող բոլոր զօրքը Արիսօթէն Կիսոն հեղեղատը հաւաքեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13: Сисара созвал все колесницы свои, девятьсот железных колесниц, и весь народ, который у него, из Харошеф-Гоима к потоку Киссону.
4:13 καὶ και and; even ἐκάλεσεν καλεω call; invite Σισαρα σισαρα all; every τὰ ο the ἅρματα αρμα chariot αὐτοῦ αυτος he; him ἐννακόσια εννακοσιοι chariot σιδηρᾶ σιδηρεος of iron καὶ και and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population τὸν ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἀπὸ απο from; away Αρισωθ αρισωθ the ἐθνῶν εθνος nation; caste εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους Kisōn; Kison
4:13 וַ wa וְ and יַּזְעֵ֨ק yyazʕˌēq זעק cry סִֽיסְרָ֜א sˈîsᵊrˈā סִיסְרָא Sisera אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole רִכְבֹּ֗ו riḵbˈô רֶכֶב chariot תְּשַׁ֤ע tᵊšˈaʕ תֵּשַׁע nine מֵאֹות֙ mēʔôṯ מֵאָה hundred רֶ֣כֶב rˈeḵev רֶכֶב chariot בַּרְזֶ֔ל barzˈel בַּרְזֶל iron וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֑ו ʔittˈô אֵת together with מֵ mē מִן from חֲרֹ֥שֶׁת הַגֹּויִ֖ם ḥᵃrˌōšeṯ haggôyˌim חֲרֹשֶׁת הַגֹּויִם Harosheth Haggoyim אֶל־ ʔel- אֶל to נַ֥חַל nˌaḥal נַחַל wadi קִישֹֽׁון׃ qîšˈôn קִישֹׁון Kishon
4:13. et congregavit nongentos falcatos currus omnemque exercitum de Aroseth gentium ad torrentem CisonAnd he gathered together his nine hundred chariots armed with scythes, and all his army, from Haroseth of the Gentiles, to the torrent Cison.
13. And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles, unto the river Kishon.
4:13. And he gathered together the nine hundred chariots with scythes, and the entire army, from Harosheth of the Gentiles to the torrent Kishon.
4:13. And Sisera gathered together all his chariots, [even] nine hundred chariots of iron, and all the people that [were] with him, from Harosheth of the Gentiles unto the river of Kishon.
And Sisera gathered together all his chariots, [even] nine hundred chariots of iron, and all the people that [were] with him, from Harosheth of the Gentiles unto the river of Kishon:

4:13: Сисара созвал все колесницы свои, девятьсот железных колесниц, и весь народ, который у него, из Харошеф-Гоима к потоку Киссону.
4:13
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Σισαρα σισαρα all; every
τὰ ο the
ἅρματα αρμα chariot
αὐτοῦ αυτος he; him
ἐννακόσια εννακοσιοι chariot
σιδηρᾶ σιδηρεος of iron
καὶ και and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
Αρισωθ αρισωθ the
ἐθνῶν εθνος nation; caste
εἰς εις into; for
τὸν ο the
χειμάρρουν χειμαρρους Kisōn; Kison
4:13
וַ wa וְ and
יַּזְעֵ֨ק yyazʕˌēq זעק cry
סִֽיסְרָ֜א sˈîsᵊrˈā סִיסְרָא Sisera
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
רִכְבֹּ֗ו riḵbˈô רֶכֶב chariot
תְּשַׁ֤ע tᵊšˈaʕ תֵּשַׁע nine
מֵאֹות֙ mēʔôṯ מֵאָה hundred
רֶ֣כֶב rˈeḵev רֶכֶב chariot
בַּרְזֶ֔ל barzˈel בַּרְזֶל iron
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֑ו ʔittˈô אֵת together with
מֵ מִן from
חֲרֹ֥שֶׁת הַגֹּויִ֖ם ḥᵃrˌōšeṯ haggôyˌim חֲרֹשֶׁת הַגֹּויִם Harosheth Haggoyim
אֶל־ ʔel- אֶל to
נַ֥חַל nˌaḥal נַחַל wadi
קִישֹֽׁון׃ qîšˈôn קִישֹׁון Kishon
4:13. et congregavit nongentos falcatos currus omnemque exercitum de Aroseth gentium ad torrentem Cison
And he gathered together his nine hundred chariots armed with scythes, and all his army, from Haroseth of the Gentiles, to the torrent Cison.
4:13. And he gathered together the nine hundred chariots with scythes, and the entire army, from Harosheth of the Gentiles to the torrent Kishon.
4:13. And Sisera gathered together all his chariots, [even] nine hundred chariots of iron, and all the people that [were] with him, from Harosheth of the Gentiles unto the river of Kishon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: gathered: Heb. gathered by cry, or proclamation
nine: Jdg 4:2, Jdg 4:3, Jdg 4:7
chariots of iron: Probably chariots armed with iron scythes, projecting from the axle on each side, by which the infantry might be easily cut down or thrown into confusion. The ancient Britons are said to have had such chariots.
John Gill
4:13 And Sisera gathered together all his chariots,.... Or "therefore" he gathered them together, which might lie some in one place, and some in another, for the better quartering of the men that belonged to them:
even nine hundred chariots of iron; and which, as before observed, are magnified by Josephus, and made to be three thousand:
and all the people that were with him; his soldiers, Jabin's army, of which he was captain, and are called a multitude, Judg 4:7; and which, the above writer says (h), consisted of three hundred thousand foot, and ten thousand horse, besides the iron chariots: these he collected together, and brought with him:
from Harosheth of the Gentiles; the place where he resided with his army, Judg 4:2,
unto the river of Kishon; which was near Mount Tabor, the rendezvous of Barak and his men, see Judg 4:6.
(h) Ut supra. (Antiqu. l. 5. c. 5. sect. 1.)
Robert Jamieson, A. R. Fausset and David Brown
4:13 the river of Kishon--The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.
4:144:14: Եւ ասէ Դեբովրա ցԲարակ. Արի՛ զի ա՛յս օր է՝ յորում մատնեաց Տէր զՍիսարա ՚ի ձեռս քո. զի ահա Տէր է առաջի քո։ Եւ էջ Բարակ ՚ի լեռնէն Թաբովրայ, եւ տասն հազար արանց զհետ նորա[2493]։ [2493] Բազումք. Զի այսօր է՝ յորում։
14. Դեբորան ասաց Բարակին. «Վե՛ր կաց, որովհետեւ սա է այն օրը, որ Տէրը Սիսարային քո ձեռքը մատնեց: Ահա Տէրն է քո առաջ»: Բարակն իջաւ Թաբոր լեռից, եւ նրա ետեւից՝ տասը հազար մարդ:
14 Դեբօրա ըսաւ Բարակին. «Ոտքի՛ ելիր, քանզի Տէրը այսօր Սիսարան քու ձեռքդ մատնեց. միթէ Տէրը քու առջեւէդ չելա՞ւ»։ Բարակ Թաբօր լեռնէն իջաւ եւ իրեն հետ տասը հազար մարդ կար։
Եւ ասէ Դեբովրա ցԲարակ. Արի, զի այս օր է` յորում մատնեաց Տէր զՍիսարա ի ձեռս քո. զի ահա Տէր է առաջի քո: Եւ էջ Բարակ ի լեռնէն Թաբովրայ, եւ տասն հազար արանց զհետ նորա:

4:14: Եւ ասէ Դեբովրա ցԲարակ. Արի՛ զի ա՛յս օր է՝ յորում մատնեաց Տէր զՍիսարա ՚ի ձեռս քո. զի ահա Տէր է առաջի քո։ Եւ էջ Բարակ ՚ի լեռնէն Թաբովրայ, եւ տասն հազար արանց զհետ նորա[2493]։
[2493] Բազումք. Զի այսօր է՝ յորում։
14. Դեբորան ասաց Բարակին. «Վե՛ր կաց, որովհետեւ սա է այն օրը, որ Տէրը Սիսարային քո ձեռքը մատնեց: Ահա Տէրն է քո առաջ»: Բարակն իջաւ Թաբոր լեռից, եւ նրա ետեւից՝ տասը հազար մարդ:
14 Դեբօրա ըսաւ Բարակին. «Ոտքի՛ ելիր, քանզի Տէրը այսօր Սիսարան քու ձեռքդ մատնեց. միթէ Տէրը քու առջեւէդ չելա՞ւ»։ Բարակ Թաբօր լեռնէն իջաւ եւ իրեն հետ տասը հազար մարդ կար։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14: И сказала Девора Вараку: встань, ибо это тот день, в который Господь предаст Сисару в руки твои; Сам Господь пойдет пред тобою. И сошел Варак с горы Фавора, и за ним десять тысяч человек.
4:14 καὶ και and; even εἶπεν επω say; speak Δεββωρα δεββωρα to; toward Βαρακ βαρακ Barak; Varak ἀνάστηθι ανιστημι stand up; resurrect ὅτι οτι since; that αὕτη ουτος this; he ἡ ο the ἡμέρα ημερα day ἐν εν in ᾗ ος who; what παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master τὸν ο the Σισαρα σισαρα in τῇ ο the χειρί χειρ hand σου σου of you; your ὅτι οτι since; that κύριος κυριος lord; master ἐξελεύσεται εξερχομαι come out; go out ἔμπροσθέν εμπροσθεν in front; before σου σου of you; your καὶ και and; even κατέβη καταβαινω step down; descend Βαρακ βαρακ Barak; Varak ἀπὸ απο from; away τοῦ ο the ὄρους ορος mountain; mount Θαβωρ θαβωρ and; even δέκα δεκα ten χιλιάδες χιλιας thousand ἀνδρῶν ανηρ man; husband ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him
4:14 וַ wa וְ and תֹּאמֶר֩ ttōmˌer אמר say דְּבֹרָ֨ה dᵊvōrˌā דְּבֹורָה Deborah אֶל־ ʔel- אֶל to בָּרָ֜ק bārˈāq בָּרָק Barak ק֗וּם qˈûm קום arise כִּ֣י kˈî כִּי that זֶ֤ה zˈeh זֶה this הַ ha הַ the יֹּום֙ yyôm יֹום day אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] נָתַ֨ן nāṯˌan נתן give יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera בְּ bᵊ בְּ in יָדֶ֔ךָ yāḏˈeḵā יָד hand הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יָצָ֣א yāṣˈā יצא go out לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וַ wa וְ and יֵּ֤רֶד yyˈēreḏ ירד descend בָּרָק֙ bārˌāq בָּרָק Barak מֵ mē מִן from הַ֣ר hˈar הַר mountain תָּבֹ֔ור tāvˈôr תָּבֹור Tabor וַ wa וְ and עֲשֶׂ֧רֶת ʕᵃśˈereṯ עֲשָׂרָה ten אֲלָפִ֛ים ʔᵃlāfˈîm אֶלֶף thousand אִ֖ישׁ ʔˌîš אִישׁ man אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
4:14. dixitque Debbora ad Barac surge haec est enim dies in qua tradidit Dominus Sisaram in manus tuas en ipse ductor est tuus descendit itaque Barac de monte Thabor et decem milia pugnatorum cum eoAnd Debbora said to Barac: Arise, for this is the day wherein the Lord hath delivered Sisara into thy hands: behold, he is thy leader. And Barac went down from Mount Thabor, and ten thousand fighting men with him.
14. And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
4:14. And Deborah said to Barak: “Rise up. For this is the day on which the Lord delivers Sisera into your hands. For he is your commander.” And so, Barak descended from Mount Tabor, and the ten thousand fighting men with him.
4:14. And Deborah said unto Barak, Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
And Deborah said unto Barak, Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him:

4:14: И сказала Девора Вараку: встань, ибо это тот день, в который Господь предаст Сисару в руки твои; Сам Господь пойдет пред тобою. И сошел Варак с горы Фавора, и за ним десять тысяч человек.
4:14
καὶ και and; even
εἶπεν επω say; speak
Δεββωρα δεββωρα to; toward
Βαρακ βαρακ Barak; Varak
ἀνάστηθι ανιστημι stand up; resurrect
ὅτι οτι since; that
αὕτη ουτος this; he
ο the
ἡμέρα ημερα day
ἐν εν in
ος who; what
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
τὸν ο the
Σισαρα σισαρα in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
ὅτι οτι since; that
κύριος κυριος lord; master
ἐξελεύσεται εξερχομαι come out; go out
ἔμπροσθέν εμπροσθεν in front; before
σου σου of you; your
καὶ και and; even
κατέβη καταβαινω step down; descend
Βαρακ βαρακ Barak; Varak
ἀπὸ απο from; away
τοῦ ο the
ὄρους ορος mountain; mount
Θαβωρ θαβωρ and; even
δέκα δεκα ten
χιλιάδες χιλιας thousand
ἀνδρῶν ανηρ man; husband
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
4:14
וַ wa וְ and
תֹּאמֶר֩ ttōmˌer אמר say
דְּבֹרָ֨ה dᵊvōrˌā דְּבֹורָה Deborah
אֶל־ ʔel- אֶל to
בָּרָ֜ק bārˈāq בָּרָק Barak
ק֗וּם qˈûm קום arise
כִּ֣י kˈî כִּי that
זֶ֤ה zˈeh זֶה this
הַ ha הַ the
יֹּום֙ yyôm יֹום day
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֨ן nāṯˌan נתן give
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera
בְּ bᵊ בְּ in
יָדֶ֔ךָ yāḏˈeḵā יָד hand
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יָצָ֣א yāṣˈā יצא go out
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וַ wa וְ and
יֵּ֤רֶד yyˈēreḏ ירד descend
בָּרָק֙ bārˌāq בָּרָק Barak
מֵ מִן from
הַ֣ר hˈar הַר mountain
תָּבֹ֔ור tāvˈôr תָּבֹור Tabor
וַ wa וְ and
עֲשֶׂ֧רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
אֲלָפִ֛ים ʔᵃlāfˈîm אֶלֶף thousand
אִ֖ישׁ ʔˌîš אִישׁ man
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
4:14. dixitque Debbora ad Barac surge haec est enim dies in qua tradidit Dominus Sisaram in manus tuas en ipse ductor est tuus descendit itaque Barac de monte Thabor et decem milia pugnatorum cum eo
And Debbora said to Barac: Arise, for this is the day wherein the Lord hath delivered Sisara into thy hands: behold, he is thy leader. And Barac went down from Mount Thabor, and ten thousand fighting men with him.
4:14. And Deborah said to Barak: “Rise up. For this is the day on which the Lord delivers Sisera into your hands. For he is your commander.” And so, Barak descended from Mount Tabor, and the ten thousand fighting men with him.
4:14. And Deborah said unto Barak, Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:14: Up; for this is the day - This is exactly the purpose for which the Septuagint state, Jdg 4:8, that Barak wished Deborah to accompany him. "I know not," says he, "The Day in which God will send his angel to give me prosperity: come thou with we that thou mayest direct me in this respect." She went, and told him the precise time in which he was to make the attack: Up, for This is the Day in which the Lord hath delivered Sisera into thine hand.
Went down from Mount Tabor - He had probably encamped his men on and near the summit of this mount. See the note on Jdg 4:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Up: Jdg 19:28; Gen 19:14, Gen 44:4; Jos 7:13; Sa1 9:26
for this: This is exactly the purpose for which the Septuagint states, Jdg 4:8, that Barak wished Deborah to accompany him: "Because I know not the day in which God will send his angel to give me prosperity."
is not: Deu 9:3; Sa2 5:24; Psa 68:7, Psa 68:8; Isa 52:12; Mic 2:13
mount: Mount Tabor, called by the Arabs Djebel Tour, is almost entirely insulated, and rises up in the plain of Esdraelon, about six miles from Nazareth, in a conical form, somewhat like a sugar-loaf. Josephus states its height to be thirty stadia, with a plain of 26 stadia in circumference on its top, on which was formerly a city, which was used as a military post. It is described as an exceedingly beautiful mountain, having a rich soil, producing excellent herbage, and adorned with groves and clumps of trees.
Geneva 1599
4:14 And Deborah said unto Barak, (g) Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
(g) She still encourages him to this enterprise by assuring him of God's favour and aid.
John Gill
4:14 And Deborah said unto Barak, up,.... Not go up higher for they were upon the top of a mountain; but rise, bestir thyself, prepare for battle, put the army in rank and file, and march and meet the enemy without delay:
for this is the day in which the Lord hath delivered Sisera into thine hand; by a spirit of prophecy she knew this was the precise day, the exact time in which it was the will of God this deliverance should be wrought; and she speaks of it as if it was past, because of the certainty of it, and the full assurance she had of it, and Barak might have; nor is what she says any contradiction to what she had said before, that Sisera should be sold or delivered into the hands of a woman, Judg 4:9; for both were true, Sisera first fell into the hands of Jael, a woman, and then into the hands of Barak, and into the hands of both on the same day:
is not the Lord gone out before thee? it was manifest he was, at least to Deborah, who was fully assured of it, and therefore it became Barak and his men, and great encouragement they had, to follow, since as the Lord went before them as their Generalissimo, they might be sure of victory: perhaps there might be some visible appearance, some shining lustre and splendour of the Shekinah, or divine Majesty; the Targum is,"is not the angel of the Lord gone out before thee, to prosper thee?"
so Barak went from Mount Tabor, and ten thousand men after him; no mention is made of Deborah's coming down with them, perhaps she stayed on the mountain till the battle was over: nor might Barak be urgent upon her now to go with him, being confident of success, and having all the ends answered by her presence he could wish for.
John Wesley
4:14 Up - Heb. arise, delay not. If we have ground to believe, that God goes before us, we may well go on with courage and cheerfulness. Gone before thee - Namely, as general of thine army, to fight for thee. Went down - He doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might he more glorious.
Robert Jamieson, A. R. Fausset and David Brown
4:14 Barak went down from mount Tabor--It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.
4:154:15: Եւ զարհուրեցո՛յց Տէր զՍիսարա, եւ զամենայն կառս նորա, եւ զամենայն բանակն նորա՝ սրո՛վ սուսերի առաջի Բարակայ։ Եւ է՛ջ Սիսարա ՚ի կառաց իւրոց, եւ փախեա՛ւ հետիո՛տս։
15. Տէրը զարհուրեցրեց Սիսարային եւ նրա բոլոր կառքերն ու նրա ամբողջ բանակը խորտակեց Բարակի առաջ սրի բերանով: Սիսարան իջաւ իր կառքից եւ հետիոտն փախաւ:
15 Տէրը Սիսարան եւ բոլոր կառքերն ու բոլոր բանակը Բարակին առջեւ սուրի բերնով խորտակեց։ Սիսարան կառքէն վար իջաւ ու ոտքով փախաւ։
Եւ զարհուրեցոյց Տէր զՍիսարա, եւ զամենայն կառս նորա եւ զամենայն բանակն նորա սրով սուսերի առաջի Բարակայ. եւ էջ Սիսարա ի կառաց իւրոց, եւ փախեաւ հետիոտս:

4:15: Եւ զարհուրեցո՛յց Տէր զՍիսարա, եւ զամենայն կառս նորա, եւ զամենայն բանակն նորա՝ սրո՛վ սուսերի առաջի Բարակայ։ Եւ է՛ջ Սիսարա ՚ի կառաց իւրոց, եւ փախեա՛ւ հետիո՛տս։
15. Տէրը զարհուրեցրեց Սիսարային եւ նրա բոլոր կառքերն ու նրա ամբողջ բանակը խորտակեց Բարակի առաջ սրի բերանով: Սիսարան իջաւ իր կառքից եւ հետիոտն փախաւ:
15 Տէրը Սիսարան եւ բոլոր կառքերն ու բոլոր բանակը Բարակին առջեւ սուրի բերնով խորտակեց։ Սիսարան կառքէն վար իջաւ ու ոտքով փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15: Тогда Господь привел в замешательство Сисару и все колесницы его и все ополчение его от меча Варакова, и сошел Сисара с колесницы [своей] и побежал пеший.
4:15 καὶ και and; even ἐξέστησεν εξιστημι astonish; beside yourself κύριος κυριος lord; master τὸν ο the Σισαρα σισαρα and; even πάντα πας all; every τὰ ο the ἅρματα αρμα chariot αὐτοῦ αυτος he; him καὶ και and; even πᾶσαν πας all; every τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks αὐτοῦ αυτος he; him ἐν εν in στόματι στομα mouth; edge ῥομφαίας ρομφαια broadsword ἐνώπιον ενωπιος in the face; facing Βαρακ βαρακ Barak; Varak καὶ και and; even κατέβη καταβαινω step down; descend Σισαρα σισαρα the ἅρματος αρμα chariot αὐτοῦ αυτος he; him καὶ και and; even ἔφυγεν φευγω flee τοῖς ο the ποσὶν πους foot; pace αὐτοῦ αυτος he; him
4:15 וַ wa וְ and יָּ֣הָם yyˈāhām המם confuse יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] סִֽיסְרָ֨א sˈîsᵊrˌā סִיסְרָא Sisera וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רֶ֧כֶב rˈeḵev רֶכֶב chariot וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֶ֛ה mmaḥᵃnˈeh מַחֲנֶה camp לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֖רֶב ḥˌerev חֶרֶב dagger לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face בָרָ֑ק vārˈāq בָּרָק Barak וַ wa וְ and יֵּ֧רֶד yyˈēreḏ ירד descend סִֽיסְרָ֛א sˈîsᵊrˈā סִיסְרָא Sisera מֵ mē מִן from עַ֥ל ʕˌal עַל upon הַ ha הַ the מֶּרְכָּבָ֖ה mmerkāvˌā מֶרְכָּבָה chariot וַ wa וְ and יָּ֥נָס yyˌānos נוס flee בְּ bᵊ בְּ in רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
4:15. perterruitque Dominus Sisaram et omnes currus eius universamque multitudinem in ore gladii ad conspectum Barac in tantum ut Sisara de curru desiliens pedibus fugeretAnd the Lord struck a terror into Sisara, and all his chariots, and all his multitude, with the edge of the sword, at the sight of Barac; insomuch, that Sisara leaping down from off his chariot, fled away on foot,
15. And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; and Sisera lighted down from his chariot, and fled away on his feet.
4:15. And the Lord struck Sisera with great fear, and all his chariots and all his multitude with the edge of the sword, in the sight of Barak, so much so that Sisera, leaping from his chariot, fled on foot.
4:15. And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, and fled away on his feet.
And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, and fled away on his feet:

4:15: Тогда Господь привел в замешательство Сисару и все колесницы его и все ополчение его от меча Варакова, и сошел Сисара с колесницы [своей] и побежал пеший.
4:15
καὶ και and; even
ἐξέστησεν εξιστημι astonish; beside yourself
κύριος κυριος lord; master
τὸν ο the
Σισαρα σισαρα and; even
πάντα πας all; every
τὰ ο the
ἅρματα αρμα chariot
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
αὐτοῦ αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ῥομφαίας ρομφαια broadsword
ἐνώπιον ενωπιος in the face; facing
Βαρακ βαρακ Barak; Varak
καὶ και and; even
κατέβη καταβαινω step down; descend
Σισαρα σισαρα the
ἅρματος αρμα chariot
αὐτοῦ αυτος he; him
καὶ και and; even
ἔφυγεν φευγω flee
τοῖς ο the
ποσὶν πους foot; pace
αὐτοῦ αυτος he; him
4:15
וַ wa וְ and
יָּ֣הָם yyˈāhām המם confuse
יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
סִֽיסְרָ֨א sˈîsᵊrˌā סִיסְרָא Sisera
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רֶ֧כֶב rˈeḵev רֶכֶב chariot
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֶ֛ה mmaḥᵃnˈeh מַחֲנֶה camp
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֖רֶב ḥˌerev חֶרֶב dagger
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
בָרָ֑ק vārˈāq בָּרָק Barak
וַ wa וְ and
יֵּ֧רֶד yyˈēreḏ ירד descend
סִֽיסְרָ֛א sˈîsᵊrˈā סִיסְרָא Sisera
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הַ ha הַ the
מֶּרְכָּבָ֖ה mmerkāvˌā מֶרְכָּבָה chariot
וַ wa וְ and
יָּ֥נָס yyˌānos נוס flee
בְּ bᵊ בְּ in
רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
4:15. perterruitque Dominus Sisaram et omnes currus eius universamque multitudinem in ore gladii ad conspectum Barac in tantum ut Sisara de curru desiliens pedibus fugeret
And the Lord struck a terror into Sisara, and all his chariots, and all his multitude, with the edge of the sword, at the sight of Barac; insomuch, that Sisara leaping down from off his chariot, fled away on foot,
4:15. And the Lord struck Sisera with great fear, and all his chariots and all his multitude with the edge of the sword, in the sight of Barak, so much so that Sisera, leaping from his chariot, fled on foot.
4:15. And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, and fled away on his feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:15: The Lord discomfited Sisera - ויהם יהוה vayiahom Jehovah; the Lord Confounded, threw them all into confusion, drove them pell-mell - caused chariots to break and overthrow chariots, and threw universal disorder into all their ranks. In this case Barak and his men had little to do but kill and pursue, and Sisera in order to escape, was obliged to abandon his chariot. There is no doubt all this was done by supernatural agency; God sent his angel and confounded them.
Albert Barnes: Notes on the Bible - 1834
4:15: Lighted down off his chariot - Probably his chariot stuck in the morass (see the note at Jdg 4:7); or he might leave his chariot in order to mislead his pursuers, and in hope of gaining a place of safety while they were following the track of the chariot-wheels and the bulk of the host.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Jdg 5:20, Jdg 5:21; Jos 10:10; Kg2 7:6; Ch2 13:15-17; Psa 83:9, Psa 83:10; Heb 11:32
Carl Friedrich Keil and Franz Delitzsch
4:15
"And the Lord discomfited Sisera, and all his chariots, and all his army, with the edge of the sword before Barak." ויּהם, as in Ex 14:24 and Josh 10:10, denotes the confounding of the hostile army by a miracle of God, mostly by some miraculous phenomenon of nature: see, besides Ex 14:24; 2Kings 22:15; Ps 18:15, and Ps 144:6. The expression ויּהם places the defeat of Sisera and his army in the same category as the miraculous destruction of Pharaoh and of the Canaanites at Gibeon; and the combination of this verb with the expression "with the edge of the sword" is to be taken as constructio praegnans, in the sense: Jehovah threw Sisera and his army into confusion, and, like a terrible champion fighting in front of Israel, smote him without quarter, Sisera sprang from his chariot to save himself, and fled on foot; but Barak pursued the routed foe to Harosheth, and completely destroyed them. "All Sisera's army fell by the edge of the sword; there remained not even to one," i.e., not a single man.
John Gill
4:15 And the Lord discomfited Sisera and all his chariots, and all his host,.... Frightened them, as the Septuagint and Vulgate Latin versions, or disturbed them with a noise and tumult, as the word signifies; with a noise in the heavens, which were in their ears, as Abarbinel observes, like the noise of a large army, as was the case of the Syrians, 4Kings 7:6; and they saw, he says, horses and chariots of fire, and the like, which terrified them; and all this he supposes was done before Barak descended from the mountain, so that he had nothing to do when he came but to pursue and kill, whereby it plainly appeared it was the Lord's doing. Josephus (i) says there was a great tempest of rain and hail, and the wind blew the rain in their faces, which so blinded their eyes, that their slings and arrows were of no use to them; and they that bore armour were so benumbed, that they could not hold their swords. Something of this kind is intimated by Deborah in her song, Judg 5:20; and this was accompanied or followed by a slaughter
with the edge of the sword before Barak; the fright and dread they were put into was increased by the appearance of Barak, who fell upon them in their confusion, and cut them to pieces:
so that Sisera lighted down off his chariot, and fled away on his feet; being very probably swift of foot; and besides thought it safest to quit his chariot, which in the confusion was in danger of being run against by others; as also he might judge he should not be so easily discerned who he was when on foot, as a common soldier, as in his splendid chariot; and this he might do in his fright, not considering his horses were swifter than he: thus Homer represents a Trojan warrior leaping out of his chariot to escape Diomedes, and another as doing the same to get clear of Achilles (k).
(i) Ut supra, (Antiqu. l. 5. c. 5. sect. 1.) sect. 4. (k) Vid. Iliad. 5. & 20.
John Wesley
4:15 Discomfited - With great terror and noise, as the word signifies, probably with thunder and lightning, and hail - stones, poured upon them from heaven, as is implied, Judg 5:20. Edge of the sword - That is, by the sword of Barak and his army, whose ministry God used; but so, that they had little else to do, but to kill those whom God by more powerful arms had put to flight. On his feet - That he might flee away more secretly in the quality of a common soldier, whereas his chariot would have exposed him to more observation.
Robert Jamieson, A. R. Fausset and David Brown
4:15 the Lord discomfited Sisera--Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on Judg 5:20).
so that Sisera lighted down off his chariot, and fled away on his feet--His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.
4:164:16: Եւ Բարակ զհետ մտեալ երթա՛յր զկնի կառացն, եւ զհետ բանակին մինչեւ յանտառն ազգաց. եւ անկա՛ւ ամենայն բանակն Սիսարայ սրով սուսերի. եւ ո՛չ մնաց եւ ո՛չ մի[2494]։ [2494] Ոմանք. Եւ ո՛չ մնաց մինչեւ ցմի։
16. Բարակը, կառքերն ու բանակը հետապնդելով, գնաց մինչեւ Ազգերի անտառը: Սիսարայի ամբողջ բանակն ընկաւ սրի բերանով, եւ ոչ ոք չմնաց կենդանի:
16 Բարակ կառքերն ու բանակը մինչեւ Արիսօթը հալածեց ու Սիսարային բոլոր բանակը սուրի բերնով ինկաւ ու մարդ մը չմնաց։
Եւ Բարակ զհետ մտեալ երթայր զկնի կառացն, եւ զհետ բանակին մինչեւ [89]յանտառն ազգաց. եւ անկաւ ամենայն բանակն Սիսարայ սրով սուսերի, եւ ոչ մնաց եւ ոչ մի:

4:16: Եւ Բարակ զհետ մտեալ երթա՛յր զկնի կառացն, եւ զհետ բանակին մինչեւ յանտառն ազգաց. եւ անկա՛ւ ամենայն բանակն Սիսարայ սրով սուսերի. եւ ո՛չ մնաց եւ ո՛չ մի[2494]։
[2494] Ոմանք. Եւ ո՛չ մնաց մինչեւ ցմի։
16. Բարակը, կառքերն ու բանակը հետապնդելով, գնաց մինչեւ Ազգերի անտառը: Սիսարայի ամբողջ բանակն ընկաւ սրի բերանով, եւ ոչ ոք չմնաց կենդանի:
16 Բարակ կառքերն ու բանակը մինչեւ Արիսօթը հալածեց ու Սիսարային բոլոր բանակը սուրի բերնով ինկաւ ու մարդ մը չմնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16: Варак преследовал колесницы [его] и ополчение до Харошеф-Гоима, и пало все ополчение Сисарино от меча, не осталось никого.
4:16 καὶ και and; even Βαρακ βαρακ Barak; Varak διώκων διωκω go after; pursue ὀπίσω οπισω in back; after τῶν ο the ἁρμάτων αρμα chariot καὶ και and; even ὀπίσω οπισω in back; after τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ἕως εως till; until Αρισωθ αρισωθ the ἐθνῶν εθνος nation; caste καὶ και and; even ἔπεσεν πιπτω fall πᾶσα πας all; every παρεμβολὴ παρεμβολη encampment; barracks Σισαρα σισαρα in στόματι στομα mouth; edge ῥομφαίας ρομφαια broadsword οὐ ου not κατελείφθη καταλειπω leave behind; remain ἕως εως till; until ἑνός εις.1 one; unit
4:16 וּ û וְ and בָרָ֗ק vārˈāq בָּרָק Barak רָדַ֞ף rāḏˈaf רדף pursue אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after הָ hā הַ the רֶ֨כֶב֙ rˈeḵev רֶכֶב chariot וְ wᵊ וְ and אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp עַ֖ד ʕˌaḏ עַד unto חֲרֹ֣שֶׁת הַגֹּויִ֑ם ḥᵃrˈōšeṯ haggôyˈim חֲרֹשֶׁת הַגֹּויִם Harosheth Haggoyim וַ wa וְ and יִּפֹּ֞ל yyippˈōl נפל fall כָּל־ kol- כֹּל whole מַחֲנֵ֤ה maḥᵃnˈē מַחֲנֶה camp סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֔רֶב ḥˈerev חֶרֶב dagger לֹ֥א lˌō לֹא not נִשְׁאַ֖ר nišʔˌar שׁאר remain עַד־ ʕaḏ- עַד unto אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
4:16. et Barac persequeretur fugientes currus et exercitum usque ad Aroseth gentium et omnis hostium multitudo usque ad internicionem caderetAnd Barac pursued after the fleeing chariots, and the army, unto Haroseth of the Gentiles; and all the multitude of the enemies was utterly destroyed.
16. But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell by the edge of the sword; there was not a man left.
4:16. And Barak pursued the fleeing chariots, and the army, as far as Harosheth of the Gentiles. And the entire multitude of the enemy was cut down, unto utter annihilation.
4:16. But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; [and] there was not a man left.
But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; [and] there was not a man left:

4:16: Варак преследовал колесницы [его] и ополчение до Харошеф-Гоима, и пало все ополчение Сисарино от меча, не осталось никого.
4:16
καὶ και and; even
Βαρακ βαρακ Barak; Varak
διώκων διωκω go after; pursue
ὀπίσω οπισω in back; after
τῶν ο the
ἁρμάτων αρμα chariot
καὶ και and; even
ὀπίσω οπισω in back; after
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ἕως εως till; until
Αρισωθ αρισωθ the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἔπεσεν πιπτω fall
πᾶσα πας all; every
παρεμβολὴ παρεμβολη encampment; barracks
Σισαρα σισαρα in
στόματι στομα mouth; edge
ῥομφαίας ρομφαια broadsword
οὐ ου not
κατελείφθη καταλειπω leave behind; remain
ἕως εως till; until
ἑνός εις.1 one; unit
4:16
וּ û וְ and
בָרָ֗ק vārˈāq בָּרָק Barak
רָדַ֞ף rāḏˈaf רדף pursue
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
הָ הַ the
רֶ֨כֶב֙ rˈeḵev רֶכֶב chariot
וְ wᵊ וְ and
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
עַ֖ד ʕˌaḏ עַד unto
חֲרֹ֣שֶׁת הַגֹּויִ֑ם ḥᵃrˈōšeṯ haggôyˈim חֲרֹשֶׁת הַגֹּויִם Harosheth Haggoyim
וַ wa וְ and
יִּפֹּ֞ל yyippˈōl נפל fall
כָּל־ kol- כֹּל whole
מַחֲנֵ֤ה maḥᵃnˈē מַחֲנֶה camp
סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֔רֶב ḥˈerev חֶרֶב dagger
לֹ֥א lˌō לֹא not
נִשְׁאַ֖ר nišʔˌar שׁאר remain
עַד־ ʕaḏ- עַד unto
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
4:16. et Barac persequeretur fugientes currus et exercitum usque ad Aroseth gentium et omnis hostium multitudo usque ad internicionem caderet
And Barac pursued after the fleeing chariots, and the army, unto Haroseth of the Gentiles; and all the multitude of the enemies was utterly destroyed.
4:16. And Barak pursued the fleeing chariots, and the army, as far as Harosheth of the Gentiles. And the entire multitude of the enemy was cut down, unto utter annihilation.
4:16. But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; [and] there was not a man left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:16: What with the overflowing of the Kishon Jdg 5:21, by which numbers were drowned, and the panic which had seized the defeated army, and made them an easy prey to the sword of the pursuing Israelites, Sisera's whole force was cut to pieces and broken up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: pursued: Lev 26:7, Lev 26:8; Jos 10:19, Jos 10:20, Jos 11:8; Psa 104:35; Rom 2:12; Jam 2:13
there: Isa 43:17
a man left: Heb. unto one
John Gill
4:16 But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles,.... The place from whence they came, and to which they endeavoured to escape: but he followed them, so close all that way, and made such havoc of them, that
all the host of Sisera fell upon the edge of the sword, and there was not a man left; no, not one, excepting Sisera, as in Judg 4:17; or "even to one" (l), as in the original text; not one escaped to Hazor to acquaint Jabin of the loss of his army. Philo Byblius says, that nine hundred and ninety seven thousand of Sisera's army were slain.
(l) "usque ad unum", Montanus.
John Wesley
4:16 Left - In the field; for there were some who fled away, as Sisera did.
Robert Jamieson, A. R. Fausset and David Brown
4:16 But Barak pursued . . . unto Harosheth--Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on Judg 5:21).
4:174:17: Եւ Սիսարա մեկնեցա՛ւ գնաց հետիո՛տս ՚ի խորանն Յայելի կնոջ Քաբերայ Կինեցւոյ. քանզի խաղաղութիւն էր ՚ի մէջ Յաբինայ արքայի Ասովրայ, եւ ՚ի մէջ տանն Քաբերայ Կինեցւոյ։
17. Սիսարան հետիոտն փախաւ գնաց կինեցի Քաբերի կնոջ՝ Յայէլի վրանը, որովհետեւ Ասորի արքայ Յաբինի եւ կինեցի Քաբերի տան միջեւ խաղաղութիւն էր:
17 Սիսարա ոտքով Կենեցի Քաբերին կնոջ Յայէլին վրանը փախաւ. քանզի Հասորի Յաբին թագաւորին ու Կենեցի Քաբերին տանը մէջտեղ խաղաղութիւն կար։
Եւ Սիսարա մեկնեցաւ գնաց հետիոտս ի խորանն Յայելի կնոջ Քաբերայ Կինեցւոյ. քանզի խաղաղութիւն էր ի մէջ Յաբինայ արքայի Ասովրայ եւ ի մէջ տանն Քաբերայ Կինեցւոյ:

4:17: Եւ Սիսարա մեկնեցա՛ւ գնաց հետիո՛տս ՚ի խորանն Յայելի կնոջ Քաբերայ Կինեցւոյ. քանզի խաղաղութիւն էր ՚ի մէջ Յաբինայ արքայի Ասովրայ, եւ ՚ի մէջ տանն Քաբերայ Կինեցւոյ։
17. Սիսարան հետիոտն փախաւ գնաց կինեցի Քաբերի կնոջ՝ Յայէլի վրանը, որովհետեւ Ասորի արքայ Յաբինի եւ կինեցի Քաբերի տան միջեւ խաղաղութիւն էր:
17 Սիսարա ոտքով Կենեցի Քաբերին կնոջ Յայէլին վրանը փախաւ. քանզի Հասորի Յաբին թագաւորին ու Կենեցի Քաբերին տանը մէջտեղ խաղաղութիւն կար։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17: Сисара же убежал пеший в шатер Иаили, жены Хевера Кенеянина; ибо между Иавином, царем Асорским, и домом Хевера Кенеянина был мир.
4:17 καὶ και and; even Σισαρα σισαρα flee τοῖς ο the ποσὶν πους foot; pace αὐτοῦ αυτος he; him εἰς εις into; for σκηνὴν σκηνη tent Ιαηλ ιαηλ woman; wife Χαβερ χαβερ partner τοῦ ο the Κιναίου κιναιος since; that εἰρήνη ειρηνη peace ἦν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ιαβιν ιαβιν monarch; king Ασωρ ασωρ and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle οἴκου οικος home; household Χαβερ χαβερ the Κιναίου κιναιος Kinaios; Kineos
4:17 וְ wᵊ וְ and סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera נָ֣ס nˈās נוס flee בְּ bᵊ בְּ in רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent יָעֵ֔ל yāʕˈēl יָעֵל Jael אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman חֶ֣בֶר ḥˈever חֶבֶר Heber הַ ha הַ the קֵּינִ֑י qqênˈî קֵינִי Kenite כִּ֣י kˈî כִּי that שָׁלֹ֗ום šālˈôm שָׁלֹום peace בֵּ֚ין ˈbên בַּיִן interval יָבִ֣ין yāvˈîn יָבִין Jabin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king חָצֹ֔ור ḥāṣˈôr חָצֹור Hazor וּ û וְ and בֵ֕ין vˈên בַּיִן interval בֵּ֖ית bˌêṯ בַּיִת house חֶ֥בֶר ḥˌever חֶבֶר Heber הַ ha הַ the קֵּינִֽי׃ qqênˈî קֵינִי Kenite
4:17. Sisara autem fugiens pervenit ad tentorium Iahel uxoris Aber Cinei erat enim pax inter Iabin regem Asor et domum Aber CineiBut Sisara fleeing, came to the tent of Jahel, the wife of Haber, the Cinite, for there was peace between Jabin, the king of Asor, and the house of Haber, the Cinite.
17. Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
4:17. But Sisera, while fleeing, arrived at the tent of Jael, the wife of Heber, the Kenite. For there was peace between Jabin, the king of Hazor, and the house of Heber, the Kenite.
4:17. Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.
Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite:

4:17: Сисара же убежал пеший в шатер Иаили, жены Хевера Кенеянина; ибо между Иавином, царем Асорским, и домом Хевера Кенеянина был мир.
4:17
καὶ και and; even
Σισαρα σισαρα flee
τοῖς ο the
ποσὶν πους foot; pace
αὐτοῦ αυτος he; him
εἰς εις into; for
σκηνὴν σκηνη tent
Ιαηλ ιαηλ woman; wife
Χαβερ χαβερ partner
τοῦ ο the
Κιναίου κιναιος since; that
εἰρήνη ειρηνη peace
ἦν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Ιαβιν ιαβιν monarch; king
Ασωρ ασωρ and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
οἴκου οικος home; household
Χαβερ χαβερ the
Κιναίου κιναιος Kinaios; Kineos
4:17
וְ wᵊ וְ and
סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera
נָ֣ס nˈās נוס flee
בְּ bᵊ בְּ in
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
אֶל־ ʔel- אֶל to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
יָעֵ֔ל yāʕˈēl יָעֵל Jael
אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman
חֶ֣בֶר ḥˈever חֶבֶר Heber
הַ ha הַ the
קֵּינִ֑י qqênˈî קֵינִי Kenite
כִּ֣י kˈî כִּי that
שָׁלֹ֗ום šālˈôm שָׁלֹום peace
בֵּ֚ין ˈbên בַּיִן interval
יָבִ֣ין yāvˈîn יָבִין Jabin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
חָצֹ֔ור ḥāṣˈôr חָצֹור Hazor
וּ û וְ and
בֵ֕ין vˈên בַּיִן interval
בֵּ֖ית bˌêṯ בַּיִת house
חֶ֥בֶר ḥˌever חֶבֶר Heber
הַ ha הַ the
קֵּינִֽי׃ qqênˈî קֵינִי Kenite
4:17. Sisara autem fugiens pervenit ad tentorium Iahel uxoris Aber Cinei erat enim pax inter Iabin regem Asor et domum Aber Cinei
But Sisara fleeing, came to the tent of Jahel, the wife of Haber, the Cinite, for there was peace between Jabin, the king of Asor, and the house of Haber, the Cinite.
4:17. But Sisera, while fleeing, arrived at the tent of Jael, the wife of Heber, the Kenite. For there was peace between Jabin, the king of Hazor, and the house of Heber, the Kenite.
4:17. Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21: Сам Сисара, увидав бегство своего войска, сошел с колесницы и побежал с поля сражения, направляясь на север. Он благополучно достиг до места жительства Xевера кенеянина, где его встретила жена Xевера Иаиль, которая и пригласила его в шатер, уверяя его в безопасности. Сисара вошел и, утомленный от пути, просил себе пить. Иаиль дала ему молока (вероятно, кислого молока, подобное которому и теперь употребляется у бедуинов под именем лебен) после которого Сисара заснул. Вo время его сна Иаиль убила его, пронзив ему висок колом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

V. Barak bravely improves his advantage, follows the blow with undaunted resolution and unwearied diligence, prosecutes the victory, pursues the scattered forces, even to their general's head-quarters at Harosheth (v. 16), and spares none whom God had delivered into his hand to be destroyed: There was not a man left. When God goes before us in our spiritual conflicts we must bestir ourselves; and, when by grace he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigour.

17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. 18 And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle. 19 And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. 20 Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No. 21 Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died. 22 And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples. 23 So God subdued on that day Jabin the king of Canaan before the children of Israel. 24 And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
We have seen the army of the Canaanites totally routed. It is said (Ps. lxxxiii. 9, 10, where the defeat of this army is pleaded as a precedent for God's doing the like in after times) that they became as dung for the earth. Now here we have,
I. The fall of their general, Sisera, captain of the host, in whom, it is likely, Jabin their king put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this mighty man's fall.
1. He quitted his chariot, and took to his feet, v. 15, 17. His chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the living God, because they were all on foot, and had neither chariot nor horse, as he had. Justly therefore is he thus made ashamed of his confidence, and forced to quit it, and thinks himself then most safe and easy when he has got clear of his chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierceth them with many sorrows. The idol may quickly become a burden (Isa. xlvi. 1), and what we were sick for God can make us sick of. How miserable doth Sisera look now he is dismounted! It is hard to say whether he blusheth or trembleth more. Put not your trust in princes, if they may so soon be brought to this, if he who but lately trusted to his arms with so much assurance must now trust to his heels only with so little.
2. He fled for shelter to the tents of the Kenites, having no strong-hold, nor any place of is own in reach to retire to. The mean and solitary way of the Kenites' living, perhaps, he had formerly despised and ridiculed, and the more because religion was kept up among them; yet now he is glad to put himself under the protection of one of these tents: and he chooses the wife's tent or apartment, either because less suspected, or because it happened to be next to him, and the first he came to, v. 17. And that which encouraged him to go thither was that at this time there was peace between his master and the house of Heber: not that there was any league offensive and defensive between them, only at present there were no indications of hostility. Jabin did them no harm, did not oppress them as he did the Israelites, their plain, quiet, harmless way of living making them not suspected nor feared, and perhaps God so ordering it as a recompence for their constant adherence to the true religion. Sisera thought he might therefore be safe among them; not considering that, though they themselves suffered not by Jabin's power, they heartily sympathized with the Israel of God that did.
3. Jael invited him in, and bade him very welcome. Probably she stood at the tent door, to enquire what news from the army, and what the success of the battle which was fought not far off. (1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any distressed Israelite, if there should be occasion for it; but seeing Sisera come in great haste, panting and out of breath, she invited him to come and repose himself in her tent, in which, while she seemed to design the relieving of his fatigue, perhaps she really intended the retarding of his flight, that he might fall into the hands of Barak, who was not in a hot chase after him (v. 18), and it may well questioned whether she had at first any thought of taking away his life, but rather God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited guest. Was he weary? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty? well he might. Did he want a little water to cool his tongue? the best liquor her tent afforded was at his service, and that was milk (v. 19), which, we may suppose, he drank heartily of, and, being refreshed with it, was the better disposed to sleep. Was he cold, or afraid of catching cold? or did he desire to be hid from the pursuers, if they should search that tent? she covered him with a mantle, v. 18. All expressions of care for his safety. Only when he desired her to tell a lie for him, and to say he was not there, she declined making any such promise, v. 20. We must not sin against God, no, not to oblige those we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free from noise, that he might sleep the sooner and the faster. And now was Sisera least safe when he was most secure. How uncertain and precarious is human life! and what assurance can we have of it, when it may so easily be betrayed by those with whom it is trusted, and those may prove its destroyers who we hoped would be its protectors! It is best making God our friend, for he will not deceive us.
4. When he lay fast asleep she drove a long nail through his temples, so fastened his head to the ground, and killed him, v. 21. And, though this was enough to do the business, yet, to make sure work (if we translate it rightly, ch. v. 26), she cut off his head, and left it nailed there. Whether she designed this or no when she invited him into her tent does not appear; probably the thought was darted into her mind when she saw him lie so conveniently to receive such a fatal blow; and, doubtless, the thought brought with it evidence sufficient that it came not from Satan as a murderer and destroyer, but from God as a righteous judge and avenger, so much of brightness and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God and the deliverance of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What if he should awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in the face, how dearly would she and all hers be made to pay for it? Yet, obtaining help of God, she did it effectually. (2.) It was a divine warrant that justified her in the doing of it; and therefore, since no such extraordinary commissions can now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed, and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And, as to this act of Jael (like that of Ehud in the chapter before), we have reason to think she was conscious of such a divine impulse upon her spirit to do it as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's judgments are a great deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which the tent, or the stakes of it, were fastened. They often removing their tents, she had been used to drive these nails, and therefore knew how to do it the more dexterously on this great occasion. he that thought to destroy Israel with his many iron chariots is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's glory and Sisera's shame. The great commander dies, [1.] In his sleep, fast asleep, and weary. It comes in as a reason why he stirred not, to make resistance. So fettered was he in the chains of sleep that he could not find his hands. Thus the stout-hearted are spoiled at thy rebuke, O God of Jacob! they are cast into a dead sleep, and so are made to sleep their last, Ps. lxxvi. 5, 6. Let not the strong man then glory in his strength; for when he sleeps where is it? It is weak, and he can do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not he is soon spent and weary, and can do nothing either. Those words which we here put in a parenthesis (for he was weary) all the ancient versions read otherwise: he struggled (or started, as we say) and died, so the Syriac and Arabic, Exagitans sese mortuus est. He fainted and died, so the LXX. Consocians morte soporem, so the vulgar Latin, joining sleep and death together, seeing they are so near akin. He fainted and died. He dies, [2.] With his head nailed to the ground, an emblem of his earthly-mindedness. O curve in terram animæ! His ear (says bishop Hall) was fastened close to the earth, as if his body had been listening what had become of his soul. He dies, [3.] By the hand of a woman. This added to the shame of his death before men; and had he but known it, as Abimelech (ch. ix. 54), we may well imagine how much it would have added to the vexation of his own heart.
II. The glory and joy of Israel hereupon. 1. Barak their leader finds his enemy dead, (v. 22), and no doubt, he was very well pleased to find his work done so well to his hand, and so much to the glory of God and the confusion of his enemies. had he stood too nicely upon a point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered that this diminution of his honour he was sentenced to undergo, for insisting upon Deborah's going with him (the Lord shall sell Sisera into the hand of a woman), though then it was little thought that the prediction would be fulfilled in such a way as this. 2. Israel is completely delivered out of the hands of Jabin king of Canaan, v. 23, 24. They not only shook off his yoke by this day's victory, but they afterwards prosecuted the war against him, till they had destroyed him, he and his nation being by the divine appointment devoted to ruin and not to be spared. The Israelites, having soundly smarted for their foolish pity in not doing it before, resolved now it is in their power to indulge them no longer, but to make a thorough riddance of them, as a people to whom to show mercy was as contrary to their own interest as it was to God's command; and probably it is with an eye to the sentence they were under that this enemy is named three times here in these last two verses, and called king of Canaan; for as such he was to be destroyed; and so thoroughly was he destroyed that I do not remember to read of the kings of Canaan any more after this. The children of Israel would have prevented a great deal of mischief if they had sooner destroyed these Canaanites, as God had both commanded and enabled them; but better be wise late, and buy wisdom by experience, than never wise.
Albert Barnes: Notes on the Bible - 1834
4:17: Sisera went, not to Heber's tent, but to Joel's, as more secure from pursuit. Women occupied a separate tent. Gen 18:6, Gen 18:10; Gen 24:67.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: fled: Job 12:19-21, Job 18:7-12, Job 40:11, Job 40:12; Psa 37:35, Psa 37:36, Psa 107:40; Pro 29:23; Amo 5:19, Amo 5:20
Jael: Jdg 5:6, Jdg 5:24
peace: Psa 69:22; Isa 57:21
Carl Friedrich Keil and Franz Delitzsch
4:17
Sisera took refuge in the tent of Jael, the wife of Heber the Kenite, to escape the sword of the Israelites, as king Jabin lived at peace with the house of Heber, i.e., with this branch of the Kenites.
Judg 4:18
Jael received the fugitive into her tent in the usual form of oriental hospitality (סוּר, as in Gen 19:2-3, to turn aside from the road and approach a person), and covered him with a covering (שׂמיכה, ἁπ. λεγ., covering, or rug), that he might be able to sleep, as he was thoroughly exhausted with his flight.
Judg 4:19
On his asking for water to drink, as he was thirsty (צמתּי, defective form for צמאתּי), she handed him milk from her bottle, and covered him up again. She gave him milk instead of water, as Deborah emphatically mentions in her song in Judg 5:25, no doubt merely for the purpose of giving to her guest a friendly and hospitable reception. When Josephus affirms, in his account of this event (Ant. v. 5, 4), that she gave him milk that was already spoiled (διεφθορὸς ἤδη), i.e., had turned sour, and R. Tanchum supposes that such milk intoxicated the weary man, these are merely later decorations of the simple fact, that have no historical worth whatever.
Judg 4:20-21
In order to be quite sure, Sisera entreated his hostess to stand before the door and turn any one away who might come to her to seek for one of the fugitives. עמד is the imperative for עמדי rof , as the syntax proves that the word cannot be an infinitive. The anomaly apparent in the use of the gender may be accounted for on the ground that the masculine was the more general form, and might therefore be used for the more definite feminine. There are not sufficient grounds for altering it into עמוד, the inf. abs. Whether Jael complied with this wish is not stated; but in the place of anything further, the chief fact alone is given in Judg 4:21, namely, that Jael took a tent-plug, and went with a hammer in her hand to Sisera, who had fallen through exhaustion into a deep sleep, and drove the plug into his temples, so that it penetrated into the earth, or the floor. The words ויּעף והוּא־נרדּם are introduced as explanatory of the course of the events: "but he was fallen into a deep sleep, and exhausted," i.e., had fallen fast asleep through exhaustion. "And so he died." ויּמת is attached as a consequence to וגו התּצנח ... ותּתקע, whereas ויּעף belongs to the parenthetical clause נרדּם והוּא. This is the explanation adopted by Rosenmller, and also in the remark of Kimchi: "the words ויּעף נרדּם indicate the reason why Sisera neither heard Jael approach him, nor was conscious of the blow inflicted upon him." For the combination of ויּעף with ויּמת, "then he became exhausted and died," which Stud. and Bertheau support, does not give any intelligible thought at all. A man who has a tent-peg driven with a hammer into his temples, so that the peg passes through his head into the ground, does not become exhausted before he dies, but dies instantaneously. And ויּעף, from עוּף, equivalent to עיף (Jer 4:31), or יעף, and written with Patach in the last syllable, to distinguish it from עוּף, volare, has no other meaning than to be exhausted, in any of the passages in which it occurs (see 1Kings 14:28, 1Kings 14:31; 2Kings 21:15). The rendering adopted by the lxx, ἐσκοτώθη, cannot be grammatically sustained.
Judg 4:22
When Barak, who was in pursuit of Sisera, arrived at Jael's tent, she went to meet him, to show him the deed which he had performed. Thus was Deborah's prediction to Barak (Judg 4:9) fulfilled. The Lord had sold Sisera into the hand of a woman, and deprived Barak of the glory of the victory. Nevertheless the act itself was not morally justified, either by this prophetic announcement, or by the fact that it is commemorated in the song of Deborah in Judg 5:24. Even though there can be no doubt that Jael acted under the influence of religious enthusiasm for the cause of Israel and its God, and that she was prompted by religious motives to regard the connection of her tribe with Israel, the people of the Lord, as higher and more sacred, not only than the bond of peace, in which her tribe was living with Jabin the Canaanitish king, but even than the duties of hospitality, which are so universally sacred to an oriental mind, her heroic deed cannot be acquitted of the sins of lying, treachery, and assassination, which were associated with it, by assuming as Calovius, Buddeus, and others have done, that when Jael invited Sisera into her tent, and promised him safety, and quenched this thirst with milk, she was acting with perfect sincerity, and without any thought of killing him, and that it was not till after he was fast asleep that she was instigated and impelled instinctu Dei arcano to perform the deed. For Jehovah, the God of Israel, not only abhors lying lips (Prov 12:22), but hates wickedness and deception of every kind. It is true, He punishes the ungodly at the hand of sinners; but the sinners whom He employs as the instruments of His penal justice in carrying out the plans of His kingdom, are not instigated to the performance of wicked deeds by an inward and secret impulse from Him. God had no doubt so ordered it, that Sisera should meet with his death in Jael's tent, where he had taken refuge; but this divine purpose did not justify Jael in giving to the enemy of Israel a hospitable reception into her tent, making him feel secure both by word and deed, and then murdering him secretly while he was asleep. Such conduct as that was not the operation of the Spirit of God, but the fruit of a heroism inspired by flesh and blood; and even in Deborah's song (Judg 5:24.) it is not lauded as a divine act.
Geneva 1599
4:17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of (h) Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.
(h) Whose ancestors were strangers, but worshipped the true God, and therefore were joined with Israel.
John Gill
4:17 Howbeit, Sisera fled away on his feet,.... Got off, and made his escape
to the tent of Jael, the wife of Heber the Kenite; before spoken of, Judg 4:11; and he made to that, because he might think himself safer in a tent than in a town; and especially in the tent of a woman, where he might imagine no search would be made; for women of note, in those times, had separate tents, see Gen 24:67; and the rather he made his escape hither for a reason that follows:
for there was peace between Jabin the king of Hazor and the house of Heber the Kenite; which Jabin might the more readily come into, because these were not Israelites, nor did they make any claim to the country, and lived only in tents, and attended their flocks, and were a quiet people, and not at all disposed to war; and it might be so ordered by the providence of God, as a rebuke to the Israelites for their sins, when those who were only proselytes kept close to the worship of God, and so enjoyed liberty, peace, and prosperity.
John Wesley
4:17 The tent of Jael - For women had their tents apart from their husbands. And here he thought to lurk more securely than in her husband's tent. Peace - Not a covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God's over - ruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel's sins, and therefore preserved from their plagues.
Robert Jamieson, A. R. Fausset and David Brown
4:17 Sisera fled . . . to the tent of Jael--According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.
4:184:18: Եւ ե՛լ Յայել ընդ առաջ Սիսարայ՝ եւ ասէ ցնա. Խոտորեա՛ց առ իս տէր իմ խոտորեա՛ց, եւ մի՛ երկնչիր։ Եւ խոտորեցաւ առ նմա ՚ի խորանն. եւ ծածկեաց զնա ընդ փեղկիւք նորա[2495]։ [2495] Ոմանք. Յայել ընդդէմ Սիսարայ, եւ ասէ ցնա. Մօ՛տ եկ առ իս տէր իմ, եւ մի՛ երկնչիր։ Եւ խոտորեցաւ, առ նա ՚ի։
18. Յայէլն ընդառաջ ելաւ Սիսարային եւ ասաց նրան. «Դէպի ինձ շո՛ւռ արի, տէ՛ր իմ, շո՛ւռ արի եւ մի՛ վախեցիր»: Եւ նա գնաց վրանը՝ նրա մօտ. եւ կինը նրան ծածկեց նրա ծածկոցով:
18 Ուստի Յայէլ Սիսարան դիմաւորելու ելաւ ու անոր ըսաւ. «Տէ՛ր իմ, դարձի՛ր, ինծի՛ դարձիր, մի՛ վախնար»։ Ուստի անիկա դէպի վրանը անոր դարձաւ։ Կինը զանիկա վերմակով մը ծածկեց։
Եւ ել Յայել ընդ առաջ Սիսարայ, եւ ասէ ցնա. Խոտորեաց առ իս, տէր իմ, խոտորեաց, եւ մի՛ երկնչիր: Եւ խոտորեցաւ առ նմա ի խորանն. եւ ծածկեաց զնա ընդ փեղկիւք նորա:

4:18: Եւ ե՛լ Յայել ընդ առաջ Սիսարայ՝ եւ ասէ ցնա. Խոտորեա՛ց առ իս տէր իմ խոտորեա՛ց, եւ մի՛ երկնչիր։ Եւ խոտորեցաւ առ նմա ՚ի խորանն. եւ ծածկեաց զնա ընդ փեղկիւք նորա[2495]։
[2495] Ոմանք. Յայել ընդդէմ Սիսարայ, եւ ասէ ցնա. Մօ՛տ եկ առ իս տէր իմ, եւ մի՛ երկնչիր։ Եւ խոտորեցաւ, առ նա ՚ի։
18. Յայէլն ընդառաջ ելաւ Սիսարային եւ ասաց նրան. «Դէպի ինձ շո՛ւռ արի, տէ՛ր իմ, շո՛ւռ արի եւ մի՛ վախեցիր»: Եւ նա գնաց վրանը՝ նրա մօտ. եւ կինը նրան ծածկեց նրա ծածկոցով:
18 Ուստի Յայէլ Սիսարան դիմաւորելու ելաւ ու անոր ըսաւ. «Տէ՛ր իմ, դարձի՛ր, ինծի՛ դարձիր, մի՛ վախնար»։ Ուստի անիկա դէպի վրանը անոր դարձաւ։ Կինը զանիկա վերմակով մը ծածկեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18: И вышла Иаиль навстречу Сисаре и сказала ему: зайди, господин мой, зайди ко мне, не бойся. Он зашел к ней в шатер, и она покрыла его ковром [своим].
4:18 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ιαηλ ιαηλ into; for συνάντησιν συναντησις meeting Σισαρα σισαρα and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἔκκλινον εκκλινω deviate; avoid κύριέ κυριος lord; master μου μου of me; mine ἔκκλινον εκκλινω deviate; avoid πρός προς to; toward με με me μὴ μη not φοβοῦ φοβεω afraid; fear καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid πρὸς προς to; toward αὐτὴν αυτος he; him εἰς εις into; for τὴν ο the σκηνήν σκηνη tent καὶ και and; even περιέβαλεν περιβαλλω drape; clothe αὐτὸν αυτος he; him ἐπιβολαίῳ επιβολαιον covering; wrapper
4:18 וַ wa וְ and תֵּצֵ֣א ttēṣˈē יצא go out יָעֵל֮ yāʕēl יָעֵל Jael לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter סִֽיסְרָא֒ sˈîsᵊrā סִיסְרָא Sisera וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to סוּרָ֧ה sûrˈā סור turn aside אֲדֹנִ֛י ʔᵃḏōnˈî אָדֹון lord סוּרָ֥ה sûrˌā סור turn aside אֵלַ֖י ʔēlˌay אֶל to אַל־ ʔal- אַל not תִּירָ֑א tîrˈā ירא fear וַ wa וְ and יָּ֤סַר yyˈāsar סור turn aside אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to הָ hā הַ the אֹ֔הֱלָה ʔˈōhᵉlā אֹהֶל tent וַ wa וְ and תְּכַסֵּ֖הוּ ttᵊḵassˌēhû כסה cover בַּ ba בְּ in † הַ the שְּׂמִיכָֽה׃ śśᵊmîḵˈā שְׂמִיכָה curtain
4:18. egressa igitur Iahel in occursum Sisarae dixit ad eum intra ad me domine mi intra ne timeas qui ingressus tabernaculum eius et opertus ab ea pallioAnd Jahel went forth to meet Sisara, and said to him: Come in to me, my lord; come in, fear not. He went into her tent, and being covered by her with a cloak,
18. And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And he turned in unto her into the tent, and she covered him with a rug.
4:18. Therefore, Jael went out to meet Sisera, and she said to him: “Enter to me, my lord. Enter, you should not be afraid.” And he entered her tent, and having been covered by her with a cloak,
4:18. And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.
And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle:

4:18: И вышла Иаиль навстречу Сисаре и сказала ему: зайди, господин мой, зайди ко мне, не бойся. Он зашел к ней в шатер, и она покрыла его ковром [своим].
4:18
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιαηλ ιαηλ into; for
συνάντησιν συναντησις meeting
Σισαρα σισαρα and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἔκκλινον εκκλινω deviate; avoid
κύριέ κυριος lord; master
μου μου of me; mine
ἔκκλινον εκκλινω deviate; avoid
πρός προς to; toward
με με me
μὴ μη not
φοβοῦ φοβεω afraid; fear
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
πρὸς προς to; toward
αὐτὴν αυτος he; him
εἰς εις into; for
τὴν ο the
σκηνήν σκηνη tent
καὶ και and; even
περιέβαλεν περιβαλλω drape; clothe
αὐτὸν αυτος he; him
ἐπιβολαίῳ επιβολαιον covering; wrapper
4:18
וַ wa וְ and
תֵּצֵ֣א ttēṣˈē יצא go out
יָעֵל֮ yāʕēl יָעֵל Jael
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
סִֽיסְרָא֒ sˈîsᵊrā סִיסְרָא Sisera
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
סוּרָ֧ה sûrˈā סור turn aside
אֲדֹנִ֛י ʔᵃḏōnˈî אָדֹון lord
סוּרָ֥ה sûrˌā סור turn aside
אֵלַ֖י ʔēlˌay אֶל to
אַל־ ʔal- אַל not
תִּירָ֑א tîrˈā ירא fear
וַ wa וְ and
יָּ֤סַר yyˈāsar סור turn aside
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
הָ הַ the
אֹ֔הֱלָה ʔˈōhᵉlā אֹהֶל tent
וַ wa וְ and
תְּכַסֵּ֖הוּ ttᵊḵassˌēhû כסה cover
בַּ ba בְּ in
הַ the
שְּׂמִיכָֽה׃ śśᵊmîḵˈā שְׂמִיכָה curtain
4:18. egressa igitur Iahel in occursum Sisarae dixit ad eum intra ad me domine mi intra ne timeas qui ingressus tabernaculum eius et opertus ab ea pallio
And Jahel went forth to meet Sisara, and said to him: Come in to me, my lord; come in, fear not. He went into her tent, and being covered by her with a cloak,
4:18. Therefore, Jael went out to meet Sisera, and she said to him: “Enter to me, my lord. Enter, you should not be afraid.” And he entered her tent, and having been covered by her with a cloak,
4:18. And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: Jael went out to meet Sisera - He preferred the woman's tent because of secrecy; for, according to the etiquette of the eastern countries, no person ever intrudes into the apartments of the women. And in every dwelling the women have a separate apartment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Jael: Kg2 6:19
mantle: or, rug, or blanket
John Gill
4:18 And Jael went out to meet Sisera,.... Seeing him coming, and knowing him full well, she stepped forward towards him, to invite him into her tent: some think she was looking out, that if she saw Israelite in distress to take him in; and very probably had been some time at her tent door, to inquire the battle went, and which, no doubt, living so near Kedesh, she knew was expected:
and said unto him, turn in, my lord; that is, into her tent: and she addresses him with the title of "lord", for the sake of honour, having been general of a large army; and not because her husband was a servant, and in subjection to him, as Abarbinel suggests:
turn in to me, fear not; she repeats the invitation, to show she was hearty and sincere, and that he had nothing to fear from her, nor in her house; and it may be at first she had no thought of doing what she afterwards did to him, it put into her heart after this:
and when he had turned in unto her in the tent; and laid himself down upon the ground, being weary:
she covered him with a mantle; either to hide him, should any search be made for him, or it may be to keep him from catching cold, being in a sweat through his flight, and being also perhaps inclined to sleep through weariness. The word for a mantle, according to Kimchi, signifies such a garment which has locks of wool on both sides of it, a sort of rug, and so very fit to cover with, and keep warm. So David de Pomis (m) describes it, as having locks and threads hanging down here and there.
(m) Tzemaeh David, fol. 216. 3.
John Wesley
4:18 Fear not - This was a promise of security, and therefore she cannot be excused from dissimulation and treachery.
4:194:19: Եւ ասէ ցնա Սիսարա. Արբո՛ ինձ սակաւ մի ջուր՝ զի ծարաւի՛ եմ։ Եւ եբաց զտիկ կաթինն՝ եւ արբոյց նմա. եւ ծածկեաց զերեսս նորա[2496]։ [2496] Ոմանք. Արբո՛ ինձ բաժակ մի ջո՛ւր զի ծա՛՛։
19. Սիսարան ասաց նրան. «Մի քիչ խմելու ջուր տո՛ւր ինձ, ծարաւ եմ»: Եւ նա բաց արեց կաթի տիկը, խմեցրեց նրան եւ ծածկեց նրա երեսը:
19 Անիկա կնոջը ըսաւ. «Շնորհք ըրէ, ինծի քիչ մը ջուր տուր որ խմեմ, քանզի ծարաւ եմ»։ Ան ալ կաթին տիկը բացաւ ու անոր խմցուց. ետքը զանիկա ծածկեց։
Եւ ասէ ցնա Սիսարա. Արբո ինձ սակաւ մի ջուր, զի ծարաւի եմ: Եւ եբաց զտիկ կաթինն եւ արբոյց նմա. եւ ծածկեաց զերեսս նորա:

4:19: Եւ ասէ ցնա Սիսարա. Արբո՛ ինձ սակաւ մի ջուր՝ զի ծարաւի՛ եմ։ Եւ եբաց զտիկ կաթինն՝ եւ արբոյց նմա. եւ ծածկեաց զերեսս նորա[2496]։
[2496] Ոմանք. Արբո՛ ինձ բաժակ մի ջո՛ւր զի ծա՛՛։
19. Սիսարան ասաց նրան. «Մի քիչ խմելու ջուր տո՛ւր ինձ, ծարաւ եմ»: Եւ նա բաց արեց կաթի տիկը, խմեցրեց նրան եւ ծածկեց նրա երեսը:
19 Անիկա կնոջը ըսաւ. «Շնորհք ըրէ, ինծի քիչ մը ջուր տուր որ խմեմ, քանզի ծարաւ եմ»։ Ան ալ կաթին տիկը բացաւ ու անոր խմցուց. ետքը զանիկա ծածկեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19: [Сисара] сказал ей: дай мне немного воды напиться, я пить хочу. Она развязала мех с молоком, и напоила его и {опять} покрыла его.
4:19 καὶ και and; even εἶπεν επω say; speak Σισαρα σισαρα to; toward αὐτήν αυτος he; him πότισόν ποτιζω give a drink; water με με me δὴ δη in fact μικρὸν μικρος little; small ὕδωρ υδωρ water ὅτι οτι since; that ἐδίψησα διψαω thirsty καὶ και and; even ἤνοιξεν ανοιγω open up τὸν ο the ἀσκὸν ασκος wineskin; skin τοῦ ο the γάλακτος γαλα milk καὶ και and; even ἐπότισεν ποτιζω give a drink; water αὐτὸν αυτος he; him καὶ και and; even περιέβαλεν περιβαλλω drape; clothe αὐτόν αυτος he; him
4:19 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say אֵלֶ֛יהָ ʔēlˈeʸhā אֶל to הַשְׁקִינִי־ hašqînî- שׁקה give drink נָ֥א nˌā נָא yeah מְעַט־ mᵊʕaṭ- מְעַט little מַ֖יִם mˌayim מַיִם water כִּ֣י kˈî כִּי that צָמֵ֑אתִי ṣāmˈēṯî צמא be thirsty וַ wa וְ and תִּפְתַּ֞ח ttiftˈaḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] נֹ֧אוד nˈôḏ נֹאד skin-bottle הֶ he הַ the חָלָ֛ב ḥālˈāv חָלָב milk וַ wa וְ and תַּשְׁקֵ֖הוּ ttašqˌēhû שׁקה give drink וַ wa וְ and תְּכַסֵּֽהוּ׃ ttᵊḵassˈēhû כסה cover
4:19. dixit ad eam da mihi obsecro paululum aquae quia valde sitio quae aperuit utrem lactis et dedit ei bibere et operuit illumSaid to her: Give me, I beseech thee, a little water, for I am very thirsty. She opened a bottle of milk, and gave him to drink, and covered him.
19. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
4:19. he said to her: “Give me, I beg you, a little water. For I am very thirsty.” And she opened a bottle of milk, and she gave him to drink. And she covered him.
4:19. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him:

4:19: [Сисара] сказал ей: дай мне немного воды напиться, я пить хочу. Она развязала мех с молоком, и напоила его и {опять} покрыла его.
4:19
καὶ και and; even
εἶπεν επω say; speak
Σισαρα σισαρα to; toward
αὐτήν αυτος he; him
πότισόν ποτιζω give a drink; water
με με me
δὴ δη in fact
μικρὸν μικρος little; small
ὕδωρ υδωρ water
ὅτι οτι since; that
ἐδίψησα διψαω thirsty
καὶ και and; even
ἤνοιξεν ανοιγω open up
τὸν ο the
ἀσκὸν ασκος wineskin; skin
τοῦ ο the
γάλακτος γαλα milk
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
αὐτὸν αυτος he; him
καὶ και and; even
περιέβαλεν περιβαλλω drape; clothe
αὐτόν αυτος he; him
4:19
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
אֵלֶ֛יהָ ʔēlˈeʸhā אֶל to
הַשְׁקִינִי־ hašqînî- שׁקה give drink
נָ֥א nˌā נָא yeah
מְעַט־ mᵊʕaṭ- מְעַט little
מַ֖יִם mˌayim מַיִם water
כִּ֣י kˈî כִּי that
צָמֵ֑אתִי ṣāmˈēṯî צמא be thirsty
וַ wa וְ and
תִּפְתַּ֞ח ttiftˈaḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
נֹ֧אוד nˈôḏ נֹאד skin-bottle
הֶ he הַ the
חָלָ֛ב ḥālˈāv חָלָב milk
וַ wa וְ and
תַּשְׁקֵ֖הוּ ttašqˌēhû שׁקה give drink
וַ wa וְ and
תְּכַסֵּֽהוּ׃ ttᵊḵassˈēhû כסה cover
4:19. dixit ad eam da mihi obsecro paululum aquae quia valde sitio quae aperuit utrem lactis et dedit ei bibere et operuit illum
Said to her: Give me, I beseech thee, a little water, for I am very thirsty. She opened a bottle of milk, and gave him to drink, and covered him.
4:19. he said to her: “Give me, I beg you, a little water. For I am very thirsty.” And she opened a bottle of milk, and she gave him to drink. And she covered him.
4:19. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: She opened a bottle of milk - She gave more than he requested; and her friendship increased his confidence and security.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Give me: Jdg 5:25, Jdg 5:26; Gen 24:43; Kg1 17:10; Isa 41:17; Joh 4:7
John Gill
4:19 And he said unto her, give me, I pray thee, a little water to drink, for I am thirsty,.... Which might be occasioned by the heat of the battle, and by the heat of the day, and by heat in running; he asks for a little water, that being very desirable by persons athirst. Some think he did not ask for wine, because he knew the Kenites did not drink any, and so of course kept none in their tents; but though this was the custom of the Rechabites, who were the same with the Kenites, Jer 35:8; yet it is very probable this custom had not yet obtained among them, since it was enjoined by Jonadab their father, who lived in the times of Jehu, 4Kings 10:15,
and she opened a bottle of milk, and gave him to drink; which she did either out of courtesy, being a better liquor, or with design to throw him into a sleep, which milk inclines to, making heavy, as all the Jewish commentators observe; though Josephus (n) has no authority to say, as he does? that the milk she gave him was bad and corrupt:
and covered him: again, after he had taken a draught of milk, which it seems she poured into a dish with the cream on it, see Judg 5:25.
(n) Ut supra. (Antiqu. l. 5. c. 5. sect. 1.)
John Wesley
4:19 A bottle of milk - As a signification of greater respect. Covered him - Upon pretence of hiding him.
Robert Jamieson, A. R. Fausset and David Brown
4:19 she . . . gave him drink, and covered him--Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.
4:204:20: Եւ ասէ ցնա Սիսարա. Կա՛ց դու առ դրան խորանիդ, եւ եղիցի եթէ եկեսցէ ոք առ քեզ եւ հարցցէ եւ ասասցէ ոք ցքեզ. եթէ է՞ ոք այդր այր, ասասցես՝ թէ ո՛չ է։
20. Սիսարան նրան ասաց. «Կանգնի՛ր դու վրանի դռան մօտ, եւ եթէ մէկը քեզ մօտ գայ եւ քեզ հարցնի ու ասի, թէ՝ այդտեղ մարդ կա՞յ, կ’ասես, թէ՝ չկայ»:
20 Անիկա կնոջը ըսաւ. «Վրանին դուռը կեցի՛ր ու եթէ մարդ մը գայ, քեզի հարցնէ ու ըսէ թէ ‘Այս տեղ մարդ կա՞յ’, ‘Չկայ’, ըսէ՛»։
Եւ ասէ ցնա Սիսարա. Կաց դու առ դրան խորանիդ, եւ եղիցի եթէ եկեսցէ ոք առ քեզ եւ հարցցէ եւ ասասցէ ոք ցքեզ, եթէ` Է՞ ոք այդր այր, ասասցես թէ` Ոչ է:

4:20: Եւ ասէ ցնա Սիսարա. Կա՛ց դու առ դրան խորանիդ, եւ եղիցի եթէ եկեսցէ ոք առ քեզ եւ հարցցէ եւ ասասցէ ոք ցքեզ. եթէ է՞ ոք այդր այր, ասասցես՝ թէ ո՛չ է։
20. Սիսարան նրան ասաց. «Կանգնի՛ր դու վրանի դռան մօտ, եւ եթէ մէկը քեզ մօտ գայ եւ քեզ հարցնի ու ասի, թէ՝ այդտեղ մարդ կա՞յ, կ’ասես, թէ՝ չկայ»:
20 Անիկա կնոջը ըսաւ. «Վրանին դուռը կեցի՛ր ու եթէ մարդ մը գայ, քեզի հարցնէ ու ըսէ թէ ‘Այս տեղ մարդ կա՞յ’, ‘Չկայ’, ըսէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20: [Сисара] сказал ей: стань у дверей шатра, и если кто придет и спросит у тебя и скажет: >, ты скажи: >.
4:20 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὴν αυτος he; him Σισαρα σισαρα stand; establish δὴ δη in fact ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ἀνὴρ ανηρ man; husband ἔλθῃ ερχομαι come; go πρὸς προς to; toward σὲ σε.1 you καὶ και and; even ἐρωτήσῃ ερωταω question; request σε σε.1 you καὶ και and; even εἴπῃ επω say; speak εἰ ει if; whether ἔστιν ειμι be ὧδε ωδε here ἀνήρ ανηρ man; husband καὶ και and; even ἐρεῖς ερεω.1 state; mentioned οὐκ ου not ἔστιν ειμι be
4:20 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to עֲמֹ֖ד ʕᵃmˌōḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הָ hā הַ the אֹ֑הֶל ʔˈōhel אֹהֶל tent וְ wᵊ וְ and הָיָה֩ hāyˌā היה be אִם־ ʔim- אִם if אִ֨ישׁ ʔˌîš אִישׁ man יָבֹ֜וא yāvˈô בוא come וּ û וְ and שְׁאֵלֵ֗ךְ šᵊʔēlˈēḵ שׁאל ask וְ wᵊ וְ and אָמַ֛ר ʔāmˈar אמר say הֲ hᵃ הֲ [interrogative] יֵֽשׁ־ yˈēš- יֵשׁ existence פֹּ֥ה pˌō פֹּה here אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and אָמַ֥רְתְּ ʔāmˌart אמר say אָֽיִן׃ ʔˈāyin אַיִן [NEG]
4:20. dixitque Sisara ad eam sta ante ostium tabernaculi et cum venerit aliquis interrogans te et dicens numquid hic est aliquis respondebis nullus estAnd Sisara said to her: Stand before the door of the tent, and when any shall come and inquire of thee, saying: Is there any man here? thou shalt say: There is none.
20. And he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
4:20. And Sisera said to her: “Stand before the door of the tent. And if anyone arrives, questioning you and saying, ‘Could there be any man here?’ you shall respond, ‘There is no one.’ ”
4:20. Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No:

4:20: [Сисара] сказал ей: стань у дверей шатра, и если кто придет и спросит у тебя и скажет: <<нет ли здесь кого?>>, ты скажи: <<нет>>.
4:20
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
Σισαρα σισαρα stand; establish
δὴ δη in fact
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ἀνὴρ ανηρ man; husband
ἔλθῃ ερχομαι come; go
πρὸς προς to; toward
σὲ σε.1 you
καὶ και and; even
ἐρωτήσῃ ερωταω question; request
σε σε.1 you
καὶ και and; even
εἴπῃ επω say; speak
εἰ ει if; whether
ἔστιν ειμι be
ὧδε ωδε here
ἀνήρ ανηρ man; husband
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
οὐκ ου not
ἔστιν ειμι be
4:20
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
עֲמֹ֖ד ʕᵃmˌōḏ עמד stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הָ הַ the
אֹ֑הֶל ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
אִם־ ʔim- אִם if
אִ֨ישׁ ʔˌîš אִישׁ man
יָבֹ֜וא yāvˈô בוא come
וּ û וְ and
שְׁאֵלֵ֗ךְ šᵊʔēlˈēḵ שׁאל ask
וְ wᵊ וְ and
אָמַ֛ר ʔāmˈar אמר say
הֲ hᵃ הֲ [interrogative]
יֵֽשׁ־ yˈēš- יֵשׁ existence
פֹּ֥ה pˌō פֹּה here
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
אָמַ֥רְתְּ ʔāmˌart אמר say
אָֽיִן׃ ʔˈāyin אַיִן [NEG]
4:20. dixitque Sisara ad eam sta ante ostium tabernaculi et cum venerit aliquis interrogans te et dicens numquid hic est aliquis respondebis nullus est
And Sisara said to her: Stand before the door of the tent, and when any shall come and inquire of thee, saying: Is there any man here? thou shalt say: There is none.
4:20. And Sisera said to her: “Stand before the door of the tent. And if anyone arrives, questioning you and saying, ‘Could there be any man here?’ you shall respond, ‘There is no one.’ ”
4:20. Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: Stand in the door of the tent - As no man would intrude into the women's apartment without permission, her simply saying, there is no man in my tent, would preclude all search.
Albert Barnes: Notes on the Bible - 1834
4:20: Stand in the door ... - The characteristic duplicity of the Oriental character, both in Sisera and Joel, is very forcibly depicted in this narrative. It is only by the light of the Gospel that the law of truth is fully Rev_ealed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Is there: Jos 2:3-5; Sa2 17:20
Geneva 1599
4:20 Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, (i) Is there any man here? that thou shalt say, No.
(i) That is, Sisera.
John Gill
4:20 And he said unto her, stand in the door of the tent,.... This he said, not in an imperious way, as some think, but by entreaty:
and it shall be, when any man shall come and inquire of thee; seeing her at the door, and where he desired she would stand to prevent their coming into the tent:
and say, is there any man here? any besides what belongs to the family? or any of Sisera's army?
that thou shalt say, no; there is no man; but to this she made no answer that is recorded.
Robert Jamieson, A. R. Fausset and David Brown
4:20 he said unto her, . . . when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No--The privacy of the harem, even in a tent, cannot be intruded on without express permission.
4:214:21: Եւ ծածկեա՛ց զնա ընդ փեղկիւքն նորա։ Եւ ա՛ռ Յայել կին Քաբերայ զցի՛ց խորանին, եւ կալա՛ւ զուռնն ՚ի ձեռին իւրում. եւ եմուտ մեղմով առ նա. եւ բախեաց զցիցն ընդ ծամելիս նորա՝ եւ վարսեաց ընդ գետինն. եւ նա տապալեցաւ ՚ի մէջ ոտից նորա, եւ եհա՛ն զոգի[2497]։ [2497] Բազումք. Եւ եմուտ մեղմ առ նա։ Ոմանք. Ընդ մէջ ոտից նորա։
21. Եւ կինը ծածկեց նրան նրա ծածկոցով: Ապա Քաբերի կին Յայէլն առաւ վրանի ցիցը, բռնեց մուրճն իր ձեռքին, կամացուկ մտաւ նրա մօտ, ցիցը մխեց նրա ծնօտի մէջ եւ նրան գետնին գամեց: Նա տապալուեց նրա ոտքերի առաջ եւ հոգին փչեց:
21 Քաբերին կինը Յայէլ վրանին մէկ ցիցը առաւ, ուռն ալ ձեռքը բռնելով՝ կամացուկ մը անոր քով գնաց, ցիցը անոր ծամելիքը մխելով մինչեւ գետինը գամեց։ Անիկա յոգնած ըլլալուն համար խորունկ քունի մէջ էր։ Այսպէս մեռաւ։
Եւ [90]ծածկեաց զնա ընդ փեղկիւքն նորա, եւ`` ա՛ռ Յայել կին Քաբերայ զցից խորանին, եւ կալաւ զուռնն ի ձեռին իւրում, եւ եմուտ մեղմով առ նա, եւ բախեաց զցիցն ընդ ծամելիս նորա եւ վարսեաց ընդ գետինն. եւ նա [91]տապալեցաւ ի մէջ ոտից նորա եւ եհան զոգի:

4:21: Եւ ծածկեա՛ց զնա ընդ փեղկիւքն նորա։ Եւ ա՛ռ Յայել կին Քաբերայ զցի՛ց խորանին, եւ կալա՛ւ զուռնն ՚ի ձեռին իւրում. եւ եմուտ մեղմով առ նա. եւ բախեաց զցիցն ընդ ծամելիս նորա՝ եւ վարսեաց ընդ գետինն. եւ նա տապալեցաւ ՚ի մէջ ոտից նորա, եւ եհա՛ն զոգի[2497]։
[2497] Բազումք. Եւ եմուտ մեղմ առ նա։ Ոմանք. Ընդ մէջ ոտից նորա։
21. Եւ կինը ծածկեց նրան նրա ծածկոցով: Ապա Քաբերի կին Յայէլն առաւ վրանի ցիցը, բռնեց մուրճն իր ձեռքին, կամացուկ մտաւ նրա մօտ, ցիցը մխեց նրա ծնօտի մէջ եւ նրան գետնին գամեց: Նա տապալուեց նրա ոտքերի առաջ եւ հոգին փչեց:
21 Քաբերին կինը Յայէլ վրանին մէկ ցիցը առաւ, ուռն ալ ձեռքը բռնելով՝ կամացուկ մը անոր քով գնաց, ցիցը անոր ծամելիքը մխելով մինչեւ գետինը գամեց։ Անիկա յոգնած ըլլալուն համար խորունկ քունի մէջ էր։ Այսպէս մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21: Иаиль, жена Хеверова, взяла кол от шатра, и взяла молот в руку свою, и подошла к нему тихонько, и вонзила кол в висок его так, что приколола к земле; а он спал от усталости~--- и умер.
4:21 καὶ και and; even ἔλαβεν λαμβανω take; get Ιαηλ ιαηλ woman; wife Χαβερ χαβερ the πάσσαλον πασσαλος the σκηνῆς σκηνη tent καὶ και and; even ἔθηκεν τιθημι put; make τὴν ο the σφῦραν σφυρα in τῇ ο the χειρὶ χειρ hand αὐτῆς αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτὸν αυτος he; him ἐν εν in κρυφῇ κρυφη secretly καὶ και and; even ἔπηξεν πηγνυμι pitch τὸν ο the πάσσαλον πασσαλος in τῷ ο the κροτάφῳ κροταφος he; him καὶ και and; even διεξῆλθεν διεξερχομαι in τῇ ο the γῇ γη earth; land καὶ και and; even αὐτὸς αυτος he; him ἐξεστὼς εξιστημι astonish; beside yourself ἐσκοτώθη σκοτοω obscure; darken καὶ και and; even ἀπέθανεν αποθνησκω die
4:21 וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take יָעֵ֣ל yāʕˈēl יָעֵל Jael אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman חֶ֠בֶר ḥevˌer חֶבֶר Heber אֶת־ ʔeṯ- אֵת [object marker] יְתַ֨ד yᵊṯˌaḏ יָתֵד peg הָ hā הַ the אֹ֜הֶל ʔˈōhel אֹהֶל tent וַ wa וְ and תָּ֧שֶׂם ttˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּקֶּ֣בֶת mmaqqˈeveṯ מַקֶּבֶת hammer בְּ bᵊ בְּ in יָדָ֗הּ yāḏˈāh יָד hand וַ wa וְ and תָּבֹ֤וא ttāvˈô בוא come אֵלָיו֙ ʔēlāʸw אֶל to בַּ ba בְּ in † הַ the לָּ֔אט llˈāṭ לָט secrecy וַ wa וְ and תִּתְקַ֤ע ttiṯqˈaʕ תקע blow אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּתֵד֙ yyāṯˌēḏ יָתֵד peg בְּ bᵊ בְּ in רַקָּתֹ֔ו raqqāṯˈô רַקָּה temple וַ wa וְ and תִּצְנַ֖ח ttiṣnˌaḥ צנח clap one's hand בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he נִרְדָּ֥ם nirdˌām רדם sleep וַ wa וְ and יָּ֖עַף yyˌāʕaf עיף be faint וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
4:21. tulit itaque Iahel uxor Aber clavum tabernaculi adsumens pariter malleum et ingressa abscondite et cum silentio posuit supra tempus capitis eius clavum percussumque malleo defixit in cerebrum usque ad terram qui soporem morti socians defecit et mortuus estSo Jahel, Haber's wife, took a nail of the tent, and taking also a hammer: and going in softly, and with silence, she put the nail upon the temples of his head, and striking it with the hammer, drove it through his brain fast into the ground: and so passing from deep sleep to death, he fainted away and died.
21. Then Jael Heber’s wife took a tent-pin, and took an hammer in her hand, and went softly unto him, and smote the pin into his temples, and it pierced through into the ground; for he was in a deep sleep; so he swooned and died.
4:21. And so Jael, the wife of Heber, took a spike from the tent, and also took a mallet. And entering unseen and with silence, she placed the spike over the temple of his head. And striking it with the mallet, she drove it through his brain, as far as the ground. And so, joining deep sleep to death, he fell unconscious and died.
4:21. Then Jael Heber’s wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.
Then Jael Heber' s wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died:

4:21: Иаиль, жена Хеверова, взяла кол от шатра, и взяла молот в руку свою, и подошла к нему тихонько, и вонзила кол в висок его так, что приколола к земле; а он спал от усталости~--- и умер.
4:21
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιαηλ ιαηλ woman; wife
Χαβερ χαβερ the
πάσσαλον πασσαλος the
σκηνῆς σκηνη tent
καὶ και and; even
ἔθηκεν τιθημι put; make
τὴν ο the
σφῦραν σφυρα in
τῇ ο the
χειρὶ χειρ hand
αὐτῆς αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἐν εν in
κρυφῇ κρυφη secretly
καὶ και and; even
ἔπηξεν πηγνυμι pitch
τὸν ο the
πάσσαλον πασσαλος in
τῷ ο the
κροτάφῳ κροταφος he; him
καὶ και and; even
διεξῆλθεν διεξερχομαι in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
αὐτὸς αυτος he; him
ἐξεστὼς εξιστημι astonish; beside yourself
ἐσκοτώθη σκοτοω obscure; darken
καὶ και and; even
ἀπέθανεν αποθνησκω die
4:21
וַ wa וְ and
תִּקַּ֣ח ttiqqˈaḥ לקח take
יָעֵ֣ל yāʕˈēl יָעֵל Jael
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
חֶ֠בֶר ḥevˌer חֶבֶר Heber
אֶת־ ʔeṯ- אֵת [object marker]
יְתַ֨ד yᵊṯˌaḏ יָתֵד peg
הָ הַ the
אֹ֜הֶל ʔˈōhel אֹהֶל tent
וַ wa וְ and
תָּ֧שֶׂם ttˈāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּקֶּ֣בֶת mmaqqˈeveṯ מַקֶּבֶת hammer
בְּ bᵊ בְּ in
יָדָ֗הּ yāḏˈāh יָד hand
וַ wa וְ and
תָּבֹ֤וא ttāvˈô בוא come
אֵלָיו֙ ʔēlāʸw אֶל to
בַּ ba בְּ in
הַ the
לָּ֔אט llˈāṭ לָט secrecy
וַ wa וְ and
תִּתְקַ֤ע ttiṯqˈaʕ תקע blow
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּתֵד֙ yyāṯˌēḏ יָתֵד peg
בְּ bᵊ בְּ in
רַקָּתֹ֔ו raqqāṯˈô רַקָּה temple
וַ wa וְ and
תִּצְנַ֖ח ttiṣnˌaḥ צנח clap one's hand
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
נִרְדָּ֥ם nirdˌām רדם sleep
וַ wa וְ and
יָּ֖עַף yyˌāʕaf עיף be faint
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
4:21. tulit itaque Iahel uxor Aber clavum tabernaculi adsumens pariter malleum et ingressa abscondite et cum silentio posuit supra tempus capitis eius clavum percussumque malleo defixit in cerebrum usque ad terram qui soporem morti socians defecit et mortuus est
So Jahel, Haber's wife, took a nail of the tent, and taking also a hammer: and going in softly, and with silence, she put the nail upon the temples of his head, and striking it with the hammer, drove it through his brain fast into the ground: and so passing from deep sleep to death, he fainted away and died.
4:21. And so Jael, the wife of Heber, took a spike from the tent, and also took a mallet. And entering unseen and with silence, she placed the spike over the temple of his head. And striking it with the mallet, she drove it through his brain, as far as the ground. And so, joining deep sleep to death, he fell unconscious and died.
4:21. Then Jael Heber’s wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: A nail of the tent - One of the spikes by which they fasten to the ground the cords which are attached to the cloth or covering.
He was fast asleep and weary - As he lay on one side, and was overwhelmed with sleep through the heat and fatigues of the day, the piercing of his temples must have in a moment put him past resistance.
Albert Barnes: Notes on the Bible - 1834
4:21: If we can overlook the treachery and violence which belonged to the morals of the age and country, and bear in mind Jael's ardent sympathies with the oppressed people of God, her faith in the right of Israel to possess the land in which they were now slaves, her zeal for the glory of Yahweh as against the gods of Canaan, and the heroic courage and firmness with which she executed her deadly purpose, we shall be ready to yield to her the praise which is her due. See Jdg 3:30 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: took: Jdg 3:21, Jdg 3:31, Jdg 5:26, Jdg 15:15; Sa1 17:43, Sa1 17:49, Sa1 17:50; Co1 1:19, Co1 1:27
a nail: One of the spikes of the tent. See note on Exo 35:18.
and took: Heb. and put
smote: Psa 3:7
he died: Jdg 5:27
Geneva 1599
4:21 Then Jael Heber's wife took a (k) nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.
(k) That is, the pin or stake, by which it was fastened to the ground.
John Gill
4:21 Then Jael, Heber's wife, took a nail of the tent,.... When she perceived he was fast asleep, and it being now put into her heart to kill him, having an impulse upon her spirit, which she was persuaded, by the effect it had upon her, that it was of God; not filling her with malice and revenge, but a concern for the glory of God, the interest of religion, and the good of Israel, she took this method to effect the death of this enemy of God, and his people; having no arms in the house, for the Kenites used none, she took up an iron pin, with which her tent was fastened to the ground:
and took a hammer in her hand; which perhaps she knew full well how to handle, being used to drive the pins of the tents into the ground with it:
and went softly unto him; lest she should awake him
and smote the nail into his temples: as he lay on one side, these being the tenderest part of the head, from whence they have their name in the Hebrew language, and into which therefore a nail, or iron pin, might be more easily driven:
and fastened it into the ground; she smote the nail with such force and violence, that she drove it through both his temples into the ground on which he lay; and then, as it seems, from Judg 5:26; cut off his head, to make sure work of it:
for he was fast asleep and weary; and so heard not; when she came to him:
so he died; not in the field of battle, but in a tent; not by the sword, but by a nail; not by the hand of a man, but of a woman, as Deborah foretold, Judg 4:9.
John Wesley
4:21 A nail of the tent - Wherewith they used to fasten the tent, which consequently was long and sharp. This might seem a very bold attempt, but it must be considered, that she was encouraged to it, by observing that the heavens and all the elements conspired against him, as one devoted to destruction. In the following son, Deborah doth not commend Jael's words, Judg 4:18. Turn in my Lord, fear not; but only her action: touching which, this one consideration may abundantly suffice to stop the mouths of objectors. It cannot be denied, that every discourse which is recorded in scripture, is not divinely inspired, because some of them were uttered by the devil, and others by holy men, but mistaken. This being so, the worst that any can infer from this place is, that this song, tho' indited by a good woman, was not divinely inspired, but only composed by a person transported with joy for the deliverance of God's people, but subject to mistake; who therefore, out of zeal to commend the instrument of so great a deliverance, might overlook the indirectness of the means, and commend that which should have been disliked, And if they farther object, that it was composed by a prophetess, and therefore must be divinely inspired; it may be replied, that every expression of a true prophet was not divinely inspired; as is evident from Samuel's mistake concerning Eliab, whom he thought to be the Lord's anointed, 1Kings 16:6. This is said upon supposition that Jael acted deceitfully in this affair; but if we suppose, which is much more likely, that Jael fully intended to afford Sisera the shelter and protection which he sought of her, but was afterwards by the immediate direction of heaven ordered to kill him, the whole difficulty vanishes, and the character both of Jael and of Deborah remains unimpeached.
Robert Jamieson, A. R. Fausset and David Brown
4:21 Then Jael took a nail of the tent--most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Judg 4:9], it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Judg 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it.
4:224:22: Եւ ահա Բարակ պնդեա՛լ գայր զհետ Սիսարայի. եւ ել Յայել ընդ առաջ նորա եւ ասէ ցնա. Ե՛կ այսր եւ ցուցի՛ց քեզ զայրն զոր դու խնդրես։ Եւ եմուտ առ նա. եւ ահա Սիսարա կայր անկեալ մեռեալ՝ եւ ցիցն ՚ի ծամելո՛ջ նորա[2498]։ [2498] Ոմանք. Եւ ցուցից քեզ զՍիսարա զայրն զոր։
22. Եւ ահա Բարակը, հետապնդելով, գալիս էր Սիսարայի ետեւից: Յայէլը նրան ընդառաջ ելաւ եւ ասաց նրան. «Ե՛կ այստեղ, քեզ ցոյց տամ այն մարդուն, որին փնտռում ես»: Նա մտաւ նրա մօտ, եւ ահա Սիսարան ընկած մեռած էր՝ ցիցը նրա քունքի մէջ:
22 Բարակ Սիսարային ետեւէն կը վազէր եւ Յայէլ զանիկա դիմաւորելու ելաւ ու անոր ըսաւ. «Եկո՛ւր, քու փնտռած մարդդ քեզի ցուցնեմ»։ Անիկա կնոջը հետ ներս մտաւ եւ ահա Սիսարան մեռած պառկեր էր ու ցիցը անոր ծամելիքին մէջն էր։
Եւ ահա Բարակ պնդեալ գայր զհետ Սիսարայ. եւ ել Յայել ընդ առաջ նորա եւ ասէ ցնա. Եկ այսր եւ ցուցից քեզ զայրն զոր դու խնդրես: Եւ եմուտ առ նա. եւ ահա Սիսարա կայր անկեալ մեռեալ, եւ ցիցն ի ծամելւոջ նորա:

4:22: Եւ ահա Բարակ պնդեա՛լ գայր զհետ Սիսարայի. եւ ել Յայել ընդ առաջ նորա եւ ասէ ցնա. Ե՛կ այսր եւ ցուցի՛ց քեզ զայրն զոր դու խնդրես։ Եւ եմուտ առ նա. եւ ահա Սիսարա կայր անկեալ մեռեալ՝ եւ ցիցն ՚ի ծամելո՛ջ նորա[2498]։
[2498] Ոմանք. Եւ ցուցից քեզ զՍիսարա զայրն զոր։
22. Եւ ահա Բարակը, հետապնդելով, գալիս էր Սիսարայի ետեւից: Յայէլը նրան ընդառաջ ելաւ եւ ասաց նրան. «Ե՛կ այստեղ, քեզ ցոյց տամ այն մարդուն, որին փնտռում ես»: Նա մտաւ նրա մօտ, եւ ահա Սիսարան ընկած մեռած էր՝ ցիցը նրա քունքի մէջ:
22 Բարակ Սիսարային ետեւէն կը վազէր եւ Յայէլ զանիկա դիմաւորելու ելաւ ու անոր ըսաւ. «Եկո՛ւր, քու փնտռած մարդդ քեզի ցուցնեմ»։ Անիկա կնոջը հետ ներս մտաւ եւ ահա Սիսարան մեռած պառկեր էր ու ցիցը անոր ծամելիքին մէջն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22: И вот, Варак гонится за Сисарою. Иаиль вышла навстречу ему и сказала ему: войди, я покажу тебе человека, которого ты ищешь. Он вошел к ней, и вот, Сисара лежит мертвый, и кол в виске его.
4:22 καὶ και and; even ἰδοὺ ιδου see!; here I am Βαρακ βαρακ Barak; Varak διώκων διωκω go after; pursue τὸν ο the Σισαρα σισαρα and; even ἐξῆλθεν εξερχομαι come out; go out Ιαηλ ιαηλ into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him δεῦρο δευρο come on; this point καὶ και and; even δείξω δεικνυω show σοι σοι you τὸν ο the ἄνδρα ανηρ man; husband ὃν ος who; what σὺ συ you ζητεῖς ζητεω seek; desire καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτήν αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am Σισαρα σισαρα fling; disperse νεκρός νεκρος dead καὶ και and; even ὁ ο the πάσσαλος πασσαλος in τῷ ο the κροτάφῳ κροταφος he; him
4:22 וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold בָרָק֮ vārāq בָּרָק Barak רֹדֵ֣ף rōḏˈēf רדף pursue אֶת־ ʔeṯ- אֵת [object marker] סִֽיסְרָא֒ sˈîsᵊrā סִיסְרָא Sisera וַ wa וְ and תֵּצֵ֤א ttēṣˈē יצא go out יָעֵל֙ yāʕˌēl יָעֵל Jael לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לֹ֔ו lˈô לְ to לֵ֣ךְ lˈēḵ הלך walk וְ wᵊ וְ and אַרְאֶ֔ךָּ ʔarʔˈekkā ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֣ה ʔattˈā אַתָּה you מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera נֹפֵ֣ל nōfˈēl נפל fall מֵ֔ת mˈēṯ מות die וְ wᵊ וְ and הַ ha הַ the יָּתֵ֖ד yyāṯˌēḏ יָתֵד peg בְּ bᵊ בְּ in רַקָּתֹֽו׃ raqqāṯˈô רַקָּה temple
4:22. et ecce Barac sequens Sisaram veniebat egressaque Iahel in occursum eius dixit ei veni et ostendam tibi virum quem quaeris qui cum intrasset ad eam vidit Sisaram iacentem mortuum et clavum infixum in tempore eiusAnd behold, Barac came pursuing after Sisara: and Jahel went out to meet him, and said to him: Come, and I will shew thee the man whom thou seekest. And when he came into her tent, he saw Sisara lying dead, and the nail fastened in his temples.
22. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And he came unto her; and, behold, Sisera lay dead, and the tent-pin was in his temples.
4:22. And behold, Barak arrived, in pursuit of Sisera. And Jael, going out to meet him, said to him, “Come, and I will show you the man whom you are seeking.” And when he had entered her tent, he saw Sisera lying dead, with the spike fixed in his temples.
4:22. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay dead, and the nail [was] in his temples.
And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay dead, and the nail [was] in his temples:

4:22: И вот, Варак гонится за Сисарою. Иаиль вышла навстречу ему и сказала ему: войди, я покажу тебе человека, которого ты ищешь. Он вошел к ней, и вот, Сисара лежит мертвый, и кол в виске его.
4:22
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Βαρακ βαρακ Barak; Varak
διώκων διωκω go after; pursue
τὸν ο the
Σισαρα σισαρα and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιαηλ ιαηλ into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
δεῦρο δευρο come on; this point
καὶ και and; even
δείξω δεικνυω show
σοι σοι you
τὸν ο the
ἄνδρα ανηρ man; husband
ὃν ος who; what
σὺ συ you
ζητεῖς ζητεω seek; desire
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Σισαρα σισαρα fling; disperse
νεκρός νεκρος dead
καὶ και and; even
ο the
πάσσαλος πασσαλος in
τῷ ο the
κροτάφῳ κροταφος he; him
4:22
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָרָק֮ vārāq בָּרָק Barak
רֹדֵ֣ף rōḏˈēf רדף pursue
אֶת־ ʔeṯ- אֵת [object marker]
סִֽיסְרָא֒ sˈîsᵊrā סִיסְרָא Sisera
וַ wa וְ and
תֵּצֵ֤א ttēṣˈē יצא go out
יָעֵל֙ yāʕˌēl יָעֵל Jael
לִ li לְ to
קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
לֹ֔ו lˈô לְ to
לֵ֣ךְ lˈēḵ הלך walk
וְ wᵊ וְ and
אַרְאֶ֔ךָּ ʔarʔˈekkā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֣ה ʔattˈā אַתָּה you
מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera
נֹפֵ֣ל nōfˈēl נפל fall
מֵ֔ת mˈēṯ מות die
וְ wᵊ וְ and
הַ ha הַ the
יָּתֵ֖ד yyāṯˌēḏ יָתֵד peg
בְּ bᵊ בְּ in
רַקָּתֹֽו׃ raqqāṯˈô רַקָּה temple
4:22. et ecce Barac sequens Sisaram veniebat egressaque Iahel in occursum eius dixit ei veni et ostendam tibi virum quem quaeris qui cum intrasset ad eam vidit Sisaram iacentem mortuum et clavum infixum in tempore eius
And behold, Barac came pursuing after Sisara: and Jahel went out to meet him, and said to him: Come, and I will shew thee the man whom thou seekest. And when he came into her tent, he saw Sisara lying dead, and the nail fastened in his temples.
4:22. And behold, Barak arrived, in pursuit of Sisera. And Jael, going out to meet him, said to him, “Come, and I will show you the man whom you are seeking.” And when he had entered her tent, he saw Sisera lying dead, with the spike fixed in his temples.
4:22. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay dead, and the nail [was] in his temples.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Между тем Варак, гнавшийся за Сисарой, приблизился к шатру Иаили, которая увидя Варака, вышла к нему навстречу и сообщила о смерти Сисары.
Adam Clarke: Commentary on the Bible - 1831
4:22: Behold, Sisera lay dead - What impression this made on the victorious Barak is not said: it could not give him much pleasure, especially when he learned the circumstances of his death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: and I will: Sa2 17:3, Sa2 17:10-15
Geneva 1599
4:22 And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay (l) dead, and the nail [was] in his temples.
(l) So he saw that a woman had the honour, as Deborah prophesied.
John Gill
4:22 And, behold, as Barak pursued Sisera,.... Knowing the way he took, at least as he supposed:
Jael came out to meet him; as she did Sisera, but with greater pleasure:
and said unto him, come, and I will show thee the man whom thou seekest; for she full well knew whom he was in pursuit of:
and when he came into her tent; at her invitation:
behold, Sisera lay dead, and the nail was in his temples: which she did not attempt to draw out, but left it there, that it might be seen in what way she had dispatched him.
4:234:23: Եւ կորացոյց Տէր Աստուած յաւուր յայնմիկ զՅաբին արքայ Քանանացւոց առաջի որդւոցն Իսրայէլի։
23. Տէր Աստուած այդ օրը իսրայէլացիների առաջ նուաստացրեց քանանացիների Յաբին թագաւորին:
23 Աստուած այն օրը Քանանացիներուն Յաբին թագաւորը Իսրայէլի որդիներուն առջեւ կորագլուխ ըրաւ։
Եւ կորացոյց [92]Տէր Աստուած յաւուր յայնմիկ զՅաբին արքայ Քանանացւոց առաջի որդւոցն Իսրայելի:

4:23: Եւ կորացոյց Տէր Աստուած յաւուր յայնմիկ զՅաբին արքայ Քանանացւոց առաջի որդւոցն Իսրայէլի։
23. Տէր Աստուած այդ օրը իսրայէլացիների առաջ նուաստացրեց քանանացիների Յաբին թագաւորին:
23 Աստուած այն օրը Քանանացիներուն Յաբին թագաւորը Իսրայէլի որդիներուն առջեւ կորագլուխ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:234:23: И смирил [Господь] Бог в тот день Иавина, царя Ханаанского, пред сынами Израилевыми.
4:23 καὶ και and; even ἐτρόπωσεν τροποω the θεὸς θεος God ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τὸν ο the Ιαβιν ιαβιν monarch; king Χανααν χανααν Chanaan; Khanaan ἔμπροσθεν εμπροσθεν in front; before τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
4:23 וַ wa וְ and יַּכְנַ֤ע yyaḵnˈaʕ כנע be humble אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he אֵ֖ת ʔˌēṯ אֵת [object marker] יָבִ֣ין yāvˈîn יָבִין Jabin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:23. humiliavit ergo Deus in die illo Iabin regem Chanaan coram filiis IsrahelSo God that day humbled Jabin, the king of Chanaan, before the children of Israel:
23. So God subdued on that day Jabin the king of Canaan before the children of Israel.
4:23. Thus did God humble Jabin, the king of Canaan, on that day, before the sons of Israel.
4:23. So God subdued on that day Jabin the king of Canaan before the children of Israel.
So God subdued on that day Jabin the king of Canaan before the children of Israel:

4:23: И смирил [Господь] Бог в тот день Иавина, царя Ханаанского, пред сынами Израилевыми.
4:23
καὶ και and; even
ἐτρόπωσεν τροποω the
θεὸς θεος God
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τὸν ο the
Ιαβιν ιαβιν monarch; king
Χανααν χανααν Chanaan; Khanaan
ἔμπροσθεν εμπροσθεν in front; before
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
4:23
וַ wa וְ and
יַּכְנַ֤ע yyaḵnˈaʕ כנע be humble
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
אֵ֖ת ʔˌēṯ אֵת [object marker]
יָבִ֣ין yāvˈîn יָבִין Jabin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:23. humiliavit ergo Deus in die illo Iabin regem Chanaan coram filiis Israhel
So God that day humbled Jabin, the king of Chanaan, before the children of Israel:
4:23. Thus did God humble Jabin, the king of Canaan, on that day, before the sons of Israel.
4:23. So God subdued on that day Jabin the king of Canaan before the children of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Поражение Сисары и войска его вело к полному торжеству израильтян над хананеями и Иавином, царем хацорским. После этого поражения хананеи уже не упоминаются больше в числе угнетателей Израиля.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Ch1 22:18; Neh 9:24; Psa 18:39, Psa 18:47, Psa 47:3, Psa 81:14; Co1 15:28; Heb 11:33
Carl Friedrich Keil and Franz Delitzsch
4:23
"So God subdued at that time Jabin the king of Canaan before the children of Israel; and the hand of the Israelites became heavier and heavier in its pressure upon him, until they had destroyed him." וקשׁה הלוך ... יד ותּלך, "the hand ... increased more and more, becoming heavy." הלך, used to denote the progress or continual increase of an affair, as in Gen 8:3, etc., is connected with the infinitive absolute, and with the participle of the action concerned. קשׁה is the feminine participle of קשׁה, like גּדל in Gen 26:13 (see Ges. 131, 3, Anm. 3). The overthrow of Jabin and his rule did not involve the extermination of the Canaanites generally.
John Gill
4:23 So God subdued on that day Jabin king of Canaan before the children, of Israel. Freed Israel from subjection to him and delivered him into the hands of the Israelites; for Josephus (o) says, that as Barak went towards Hazor, he met Jabin, and slew him; who perhaps having heard of the defeat of his army under Sisera, came forth with another against Israel, which being overcome by them, he was slain, and the city utterly destroyed, as the same writer says; but by what follows it seems rather that the total conquest of him was afterwards and gradually accomplished.
(o) Antiqu. l. 5. c. 5. sect. 4.
4:244:24: Եւ ձեռն որդւոցն Իսրայէլի երթալո՛վ երթայր խստացեալ ՚ի վերայ Յաբինայ արքային Քանանցւոց՝ մինչեւ սատակեցան[2499]։[2499] Ոմանք. Մինչեւ սատակեցին զնոսա։
24. Եւ իսրայէլացիների ձեռքը գնալով զօրանում էր քանանացիների Յաբին արքայի վրայ, մինչեւ որ նրանց[8] բնաջինջ արեցին:[8] 8. Եբրայերէն՝ քանանացիների Յաբին արքային:
24 Քանանացիներուն Յաբին թագաւորին դէմ Իսրայէլի որդիներուն ձեռքը օրէ օր կը զօրանար, մինչեւ որ Քանանացիներուն Յաբին թագաւորը բնաջինջ եղաւ։
Եւ ձեռն որդւոցն Իսրայելի երթալով երթայր խստացեալ ի վերայ Յաբինայ արքային Քանանցւոց մինչեւ սատակեցին [93]զնոսա:

4:24: Եւ ձեռն որդւոցն Իսրայէլի երթալո՛վ երթայր խստացեալ ՚ի վերայ Յաբինայ արքային Քանանցւոց՝ մինչեւ սատակեցան[2499]։
[2499] Ոմանք. Մինչեւ սատակեցին զնոսա։
24. Եւ իսրայէլացիների ձեռքը գնալով զօրանում էր քանանացիների Յաբին արքայի վրայ, մինչեւ որ նրանց[8] բնաջինջ արեցին:
[8] 8. Եբրայերէն՝ քանանացիների Յաբին արքային:
24 Քանանացիներուն Յաբին թագաւորին դէմ Իսրայէլի որդիներուն ձեռքը օրէ օր կը զօրանար, մինչեւ որ Քանանացիներուն Յաբին թագաւորը բնաջինջ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:244:24: Рука сынов Израилевых усиливалась более и более над Иавином, царем Ханаанским, доколе не истребили они Иавина, царя Ханаанского.
4:24 καὶ και and; even ἐπορεύετο πορευομαι travel; go χεὶρ χειρ hand τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel πορευομένη πορευομαι travel; go καὶ και and; even σκληρυνομένη σκληρυνω harden ἐπὶ επι in; on Ιαβιν ιαβιν monarch; king Χανααν χανααν Chanaan; Khanaan ἕως εως till; until οὗ ος who; what ἐξωλέθρευσαν εξολοθρευω utterly ruin τὸν ο the Ιαβιν ιαβιν monarch; king Χανααν χανααν Chanaan; Khanaan
4:24 וַ wa וְ and תֵּ֜לֶךְ ttˈēleḵ הלך walk יַ֤ד yˈaḏ יָד hand בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel הָלֹ֣וךְ hālˈôḵ הלך walk וְ wᵊ וְ and קָשָׁ֔ה qāšˈā קָשֶׁה hard עַ֖ל ʕˌal עַל upon יָבִ֣ין yāvˈîn יָבִין Jabin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan עַ֚ד ˈʕaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִכְרִ֔יתוּ hiḵrˈîṯû כרת cut אֵ֖ת ʔˌēṯ אֵת [object marker] יָבִ֥ין yāvˌîn יָבִין Jabin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king כְּנָֽעַן׃ פ kᵊnˈāʕan . f כְּנַעַן Canaan
4:24. qui crescebant cotidie et forti manu opprimebant Iabin regem Chanaan donec delerent eumWho grew daily stronger, and with a mighty hand overpowered Jabin, king of Chanaan, till they quite destroyed him.
24. And the hand of the children of Israel prevailed more and more against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
4:24. And they increased every day. And with a strong hand they overpowered Jabin, the king of Canaan, until they wiped him out.
4:24. And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan:

4:24: Рука сынов Израилевых усиливалась более и более над Иавином, царем Ханаанским, доколе не истребили они Иавина, царя Ханаанского.
4:24
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
χεὶρ χειρ hand
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
πορευομένη πορευομαι travel; go
καὶ και and; even
σκληρυνομένη σκληρυνω harden
ἐπὶ επι in; on
Ιαβιν ιαβιν monarch; king
Χανααν χανααν Chanaan; Khanaan
ἕως εως till; until
οὗ ος who; what
ἐξωλέθρευσαν εξολοθρευω utterly ruin
τὸν ο the
Ιαβιν ιαβιν monarch; king
Χανααν χανααν Chanaan; Khanaan
4:24
וַ wa וְ and
תֵּ֜לֶךְ ttˈēleḵ הלך walk
יַ֤ד yˈaḏ יָד hand
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
הָלֹ֣וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
קָשָׁ֔ה qāšˈā קָשֶׁה hard
עַ֖ל ʕˌal עַל upon
יָבִ֣ין yāvˈîn יָבִין Jabin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
עַ֚ד ˈʕaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִכְרִ֔יתוּ hiḵrˈîṯû כרת cut
אֵ֖ת ʔˌēṯ אֵת [object marker]
יָבִ֥ין yāvˌîn יָבִין Jabin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
כְּנָֽעַן׃ פ kᵊnˈāʕan . f כְּנַעַן Canaan
4:24. qui crescebant cotidie et forti manu opprimebant Iabin regem Chanaan donec delerent eum
Who grew daily stronger, and with a mighty hand overpowered Jabin, king of Chanaan, till they quite destroyed him.
4:24. And they increased every day. And with a strong hand they overpowered Jabin, the king of Canaan, until they wiped him out.
4:24. And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
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Adam Clarke: Commentary on the Bible - 1831
4:24: The hand of the children of Israel prospered - ותלך הלוך vattelech haloch, it went, going - they followed up this victory, and the consequence was, they utterly destroyed Jabin and his kingdom. It will naturally be expected that something should be said to justify the conduct of Jael: it must be owned that she slew Sisera in circumstances which caused the whole transaction to appear exceedingly questionable. They are the following: -
1. There was peace between her family and the king of Canaan.
2. That peace was no doubt made, as all transactions of the kind were, with a sacrifice and an oath.
3. Sisera, knowing this, came to her tent with the utmost confidence.
4. She met him with the most friendly greetings and assurances of safety.
5. Having asked for water, to show her friendship and respect she gave him cream, and that in a vessel suitable to his dignity.
6. She put him in the secret part of her own tent, and covered him in such a way as to evidence her good faith, and to inspire him with the greater confidence.
7. She agreed to keep watch at the door, and deny his being there to any that might inquire.
8. As she gave him permission to secrete himself with her, and gave him refreshment, she was bound by the rules of Asiatic hospitality to have defended his life, even at the risk of her own.
9. Notwithstanding, she took the advantage of his weariness and deep sleep, and took away his life!
10. She exulted in her deed, met Barak, and showed him in triumph what she had done.
Now do we not find, in all this, bad faith, deceit, deep hypocrisy, lying, breach of treaty, contempt of religious rites, breach of the laws of hospitality, deliberate and unprovoked murder? But what can be said in her justification? All that can be said, and all that has been said is simply this: "She might have been sincere at first, but was afterwards Divinely directed to do what she did." If this was so, she is sufficiently vindicated by the fact; for God has a right to dispose of the lives of his creatures as he pleases: and probably the cup of Sisera's iniquity was full, and his life already forfeited to the justice of God. But does it appear that she received any such direction from God? There is no sufficient evidence of it: it is true that Deborah, a prophetess, declares her blessed above women; and this seems to intimate that her conduct was pleasing to God. If Deborah was inspired on this occasion, her words are a presumptive proof that the act was right; unless we are to understand it as a simple declaration of the reputation she should be held in among her own sex. But we do not find one word from Jael herself, stating how she was led to do an act repugnant to her feelings as a woman, contrary to good faith, and a breach of the rules of hospitality. Nor does the sacred penman say one word to explain the case; as in the case of Ehud, he states the fact, and leaves his readers to form their own opinion. To say, as has been said in the case of Eglon, that "Sisera was a public enemy, and any of the people whom he oppressed might be justified in taking away his life," is a very dangerous position, as it refers one of the most solemn acts of judgment and justice to the caprice, or prejudice, or enthusiastic feeling of every individual who may persuade himself that he is not only concerned in the business, but authorized by God to take vengeance by his own hand. While justice and law are in the world, God never will, as he never did, abandon cases of this kind to the caprice, prejudice, or party feeling, of any man. The conduct of Ehud and Jael are before the tribunal of God: I will not justify, I dare not absolutely condemn; there I leave them, and entreat my readers to do the like; after referring them to the observations at the end of the preceding chapter, where the subject is considered more at large.
Albert Barnes: Notes on the Bible - 1834
4:24: See the margin. The meaning is, that Barak's great victory was the beginning of a successful resistance to Jabin, by which the Israelites recovered their independence, and finally broke the Canaanite power. Accordingly, we hear no more of Canaanite domination in the Book of Judges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: prospered: etc. Heb. going, went and was hard against, Sa1 3:12
John Gill
4:24 And the hand of the children of Israel, prospered and prevailed against Jabin, the king of Canaan,.... They continued their wars with him, in which they were successful:
until they had destroyed Jabin, king of Canaan; took him, and put him to death, and took his cities, and destroyed the inhabitants of them, and so acted more agreeably to the declared will of God, that they should not spare the Canaanites, but destroy them.