Juízes 4

Juízes 4

Wiersbe - It is interesting to contrast Barak and Samson. Both were associated with women, but in one case this led to victory, while in the other it led to defeat. (Borrow Wiersbe's expository outlines on the Old Testament for one hour) God could have destroyed the enemy with one blow but He worked through 3 human beings to accomplish His will, 3 willing (even through Barak initially hesitated) and available individuals, both strong and weak, well-known and obscure. THOUGHT - ILLUSTRATION - God uses people like Austin Gallaher, a young man whose name few people would even recognize today. He saved a young Abraham Lincoln from drowning in a creek. Today God still uses Jael's and Austin Gallahers to accomplish His purposes. Are you willing and available to be God's vessel? (2Ti 2:21, 22+). One possible location of Kedesh in Naphtali, was the city of refuge (Joshua 20:7), usually identified as Tel Qedesh, 5 mi W by NW of Lake Huleh (now drained but then just N of Sea of Galilee). An alternate site, and in my opinion more likely site for the Kedesh referred to in this context is Khirbet el-Kidish on the eastern edge of the Jabneel Valley, about a mile from the SW shore of the Sea of Galilee. This "Kedesh" is more closely located to Mt Tabor where the army of Israel was mustered by Barak. And said to him, "Behold the LORD (Yahweh), the God of Israel, has commanded - The NAS had "behold" but this is not accurate and a more literal rendering is "Has not Jehovah, God of Israel, commanded." Yahweh is in charge of the battle plans and Deborrah functions as His mediatorial mouthpiece, His "prophetess) to pass on His Words to Barak. The text does not say why Deborah summoned Barak, but since she is a prophetess, one who hears from God and functions as His human mouthpiece, it is almost certain that she summoned Barak at the direction of Yahweh. In short, Barak is not being recruited by her but by God Himself! The fact that Barak was able to muster 10,000 men also suggests he was already a man of some influence and thus one who other men would respond to when he called them to war. THOUGHT - Here we see the importance in warfare of clear chain of command and clear communication. When communication is cut off from an army in the field of combat, they are more vulnerable to defeat by the enemy. By the same token believers as spiritual soldiers of Christ, are in danger of defeat if they fail to communicate with the Captain of the Lord's Host! How are your lines of communication in the battle that is raging in your life today (we are all daily in battle, sometimes more intense than other times - I write this as I am going through the most intense spiritual battle of my 36 years as a believer and will admit I am becoming a bit weary and tending to lose heart.) Mt Tabor - Israel gathers at base The plain of Jezreel Valley is in the foreground. Go and march to Mount Tabor - Go is a command from the LORD. March is translated deploy your troops or gather your men. Tabor is a conical mountain that rises 1,886 feet above the plain of the Jezreel Valley and was strategically located at the juncture of the tribes of Naphtali, Zebulun, and Issachar (see Mt Tabor at junction of 3 tribes) in the northeast portion of the Jezreel Valley which was assigned to Zebulun and Issachar (Joshua 19:10-23). As the battle unfolds Barak gathered his forces on Tabor and descended to plain conquering Sisera on banks of Kishon (Judges 4:6-15+). Here the brothers of Gideon were slain by Zebah and Zalmunna (Jdg 8:18, 19+). And take with you 10,000 men (3x - Jdg 4:6, 10, 14) from the sons of Naphtali and from the sons of Zebulun - Since this is an order from God (through Deborah) clearly God's Spirit had prepared the hearts of 10,000 men in Naphtali and Zebulun to be prepared to go to war. As we will see in the case of Gideon God used fewer men (22,000 down to 10,000 then 300 Jdg 7:3, 6+) to accentuate the miraculous nature of Gideon's victory resulting in greater glory to God. It is also interesting that God had promised Israel that when the nation was obedient "a hundred of you will chase 10,000." (Lev 26:8+, cf Dt 32:30+) In Jdg 1:4 Judah defeated 10,000 men at Bezek. In Jdg 3:29 Israel under the leadership of Ehud "struck down at that time about 10,000 Moabites, all robust and valiant men; and no one escaped." Mt Tabor as shown on this map was at the junction of the land of Zebulun, Issachar and Napthali. Note that these are merely 10,000 men, not 10,000 strong, valiant, trained warriors, and so they are men who would be in need of divine aid against trained, equipped warriors! THOUGHT - Beloved, we war against powerful invisible forces and are continually in need of divine aid to win the victory! This map also has two other locations which are key to interpreting Judges 4-5…Kishon River - Easton's Dictionary - Kishon means "winding" and is a winter torrent of Central Palestine, which rises about the roots of Tabor and Gilboa, and passing in a northerly direction through the plains of Esdraelon and Acre, falls into the Mediterranean at the north-eastern corner of the bay of Acre, at the foot of Carmel. It is the drain by which the waters of the plain of Esdraelon and of the mountains that surround it find their way to the sea. It bears the modern name of Nahr el-Mokattah, i.e., "the river of slaughter" (cp. 1Ki 18:40). In the triumphal song of Deborah (Jdg. 5:21) it is spoken of as "that ancient torrent," either (1) because it had flowed on for ages, or (2), according to the Targum, because it was "the torrent in which were shown signs and wonders to Israel of old;" or (3) probably the reference is to the exploits in that region among the ancient Canaanites, for the adjoining plain of Esdraelon was the great battle-field of Palestine. This was the scene of the defeat of Sisera (Jdg. 4:7, 13), and of the destruction of the prophets of Baal by Elijah (1Ki 18:40). "When the Kishon was at its height, it would be, partly on account of its quicksands, as impassable as the ocean itself to a retreating army." ESV Study Bible - At least six tribes participated in the battle: Naphtali and Zebulun (Jdg 4:6), Ephraim, Benjamin, Manasseh (Machir), and Issachar (Jdg 5:14-15+). This is the nearest thing to an “all-Israelite” coalition in the book. (Borrow online ESV study Bible for 1 hour) From Ephraim those whose root is in Amalek came down, Following you, Benjamin, with your peoples; From Machir commanders came down, And from Zebulun those who wield the staff of office. 15 “And the princes of Issachar were with Deborah; As was Issachar, so was Barak; Into the valley they rushed at his heels; Among the divisions of Reuben (SEE REUBEN IN NEXT VERSE BELOW) There were great resolves of heart. (Judges 5:14-15+) On the other hand Deborah's song names some of the tribes too cowardly to enter the battle (interestingly Judah and Simeon are not mentioned at all in Judges 4-5)... “Why did you sit among the sheepfolds, To hear the piping for the flocks? Among the divisions of Reuben There were great searchings of heart. 17 “Gilead (ED: Gad and eastern Manasseh) remained across the Jordan; And why did Dan stay in ships? Asher sat at the seashore, And remained by its landings. (Judges 5:16-17+) BARAK—THE FACELESS Comes Jabin like a foul plague To smite the chosen seed, And with him noxious Sisera To consummate the deed. Great chariots of iron roll, Nine hundred by the count, To turn Esdraelon’s comely plain Into a bloody fount. Far up on Tabor’s wooded slope Waits Barak and his host. A man quite ill equipped, it seems, To stand a warrior’s post. But this man holds the surest sword God’s foes to recompense. The tempered, twin-edged, Heaven-forged blades— FAITH and OBEDIENCE. Tabor in Smith's Dictionary - Tabor means a mound, or Mount Tabor, one of the most interesting and remarkable of the single mountains in Palestine. It rises abruptly from the northeastern arm of the plain of Esdraelon, and stands entirely insulated, except on the west where a narrow ridge connects it with the hills of Nazareth. It presents to the eye, as seen from a distance, a beautiful appearance, being symmetrical in its proportions and rounded off like a hemisphere or the segment of a circle, yet varying somewhat as viewed from different directions. The body of the mountain consists of the peculiar limestone of the country. It is now called Jebel-et-Tur . It lies about six or eight miles almost due east from Nazareth. The ascent is usually made on the west side, near the little village of Deburieh --probably the ancient Daberath, (Joshua 19:12) --though it can be made with entire ease in other places. It requires three quarters of an hour or an hour to reach the to the top. The top of Tabor consists of an irregular platform, embracing a circuit of half an hour?s walk, and commanding wide views of the subjacent plain from end to end. Tabor does not occur in the New Testament, but makes a prominent figure in the Old. The book of Joshua (Joshua 19:22) mentions it as the boundary between Issachar and Zebulun, See ver. 12. Barak, at the command of Deborah, assembled his forces on Tabor, and descended thence, with "ten thousand men after him," into the plain, and conquered Sisera on the banks of the Kishon. (Judges 4:6-15) The brothers of Gideon each of whom "resembled the children of a king," were murdered here by Zebah and Zalmunna. (Judges 8:18,19) There are at present the ruins of a fortress round all the summit of Tabor. The Latin Christians have now an altar here at which their priests from Nazareth perform an annual mass. The Greeks also have a chapel, where, on certain festivals they assemble for the celebration of religious rites. The idea that our Saviour was transfigured on Tabor prevailed extensively among the early Christians, and still reappears often in popular religious works. It is impossible, however, to acquiesce in the correctness of this opinion. It can be proved from the Old Testament and from later history that a fortress or town existed on Tabor from very early times down to B.C. 53 or 50; and as Josephus says that he strengthened the fortifications there about A.D. 60, it is morally certain that Tabor must have been inhabited during the intervening Period that is in the days of Christ. Tabor, therefore, could not have been the Mount of Transfiguration [see HERMON]; for when it is said that Jesus took his disciples "up into a high mountain apart, and was transfigured before them (Matthew 17:1,2) we must understand that he brought them to the summit of the mountain, where they were alone by themselves. QUESTION - What is the significance of Mount Tabor in the Bible? ANSWER - Mount Tabor is a dome-shaped mountain in the Jezreel Valley situated 6 miles east of Nazareth and 11 miles southwest of the Sea of Galilee. Rising less than 2,000 feet (1886') above sea level, Mount Tabor appears loftier than it actually is in the otherwise flat Jezreel Valley. Visible all the way to Jerusalem, Mount Tabor was a familiar landmark to Jesus and the disciples, who would have seen it often during their travels around Galilee. Mount Tabor played a prominent role in Israel’s history, marking a boundary between the tribes of Issachar (Joshua 19:22), Naphtali (Joshua 19:34), and Zebulun (Joshua 19:12). The Via Maris, an ancient international trade highway, passed near Mount Tabor and made use of the point as a navigational tool on its route from Megiddo in Israel toward Damascus in Syria. Even though Mount Tabor is not as tall as the neighboring Mount Hermon, Psalm 89:12 compares the two peaks, and Jeremiah links Tabor’s prominence with that of Mount Carmel: “‘As surely as I live,’ declares the King, whose name is the LORD Almighty, ‘one will come who is like Tabor among the mountains, like Carmel by the sea’” (Jeremiah 46:18). In the book of Judges, Deborah summoned Barak to gather an army from the tribes of Naphtali and Zebulun at Mount Tabor. From there the Israelites marched down to defeat Sisera, commander of the Canaanite army from Hazor (Judges 4:1–24). A little later in Judges, Gideon avenged the death of his brothers by executing the Midianite kings, Zebah and Zalmunna, who had slain Gideon’s brothers on Mount Tabor (Judges 8:18–21). Mount Tabor was also identified in the Old Testament as one of the high places where Israel’s rulers had set up altars for the worship of false gods (Hosea 5:1). Since the fourth century, tradition has recognized Mount Tabor as the place of Jesus Christ’s transfiguration (Matthew 17:1–9). At the time of the transfiguration, Jesus took Peter, James, and John to the top of a high mountain to pray. The three disciples fell asleep, and when they awoke, they were astonished to see Jesus talking with Moses and Elijah. The Lord’s face was transformed, shining like the sun, and His clothes dazzled with light. The actual “high mountain” where the transfiguration took place is not specified in the New Testament accounts. Scholars who question the traditional assignment of Mount Tabor argue that Mount Hermon is the highest peak in the area and fits better with the events just before and after the transfiguration. Queen Helena, mother of Emperor Constantine the Great, was convinced that Mount Tabor was the site of Christ’s transfiguration. In AD 326, Helena built the first church on the mountain. Other shrines and monasteries were erected; however, all were destroyed in the twelfth century by Saladin, Sultan of Egypt and Syria. Today a nineteenth-century Greek Orthodox monastery and an early twentieth-century Roman Catholic church attract pilgrims from around the world to the top of Mount Tabor.GotQuestions.org Judges 4:7 'And I will draw out to you Sisera, the commander of Jabin's army, with his chariots and his many troops to the river Kishon; and I will give him into your hand.'" And I will draw out to you Sisera Jdg 5:21,1Ki 18:40, Ps 83:9 Kishon (note) - 5x in OT - Jdg. 4:7, 13; 5:21; 1 Ki. 18:40; Ps. 83:9 I will give him into your hand. dg 4:14; Exodus 21:13; Joshua 8:7; 10:8; 11:6; 1Sa 24:10,18 Related Passages: Judges 4:14 Deborah said to Barak, “Arise! For this is the day in which the LORD has given Sisera into your hands; behold, the LORD has gone out before you.” So Barak went down from Mount Tabor with ten thousand men following him. Joshua 8:7 “And you shall rise from your ambush and take possession of the city, for the LORD your God will deliver it into your hand. Joshua 10:8 The LORD said to Joshua, “Do not fear them, for I have given them into your hands; not one of them shall stand before you.” Joshua 11:6 Then the LORD said to Joshua, “Do not be afraid because of them, for tomorrow at this time I will deliver all of them slain before Israel; you shall hamstring their horses and burn their chariots with fire.” Red = Kishon R flowing into Jezreel Valley THE BATTLE COMMANDER IS THE LORD OF HOSTS Barak's battle strategy is based on divine promises, not humane ingenuity. THOUGHT - This is a good pattern for all of us to keep in mind as we war daily against the invisible forces being ever cognizant of the truth in 2Cor 10:3-5+ For though we walk in the flesh, we do not war according to the flesh, 4 for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. 5 We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, Barry Webb - As it turns out, Barak is not left to his own devices but is given a ready-made battle plan. “Mount Tabor,” where he is told to assemble his men, was on the Naphtali-Issachar border, at the head of a valley leading down into the broad Jezreel plain where the battle would take place. Sisera could be expected to approach from his base in Harosheth-hagoyim in the west; so from Mount Tabor in the east, Barak and his men would be well-positioned to see before they were seen. They would also be ideally located to make a swift descent using the contours of the mountain itself for cover and so take the enemy by surprise. But as foot soldiers (if they could be called that) they would still be at a huge disadvantage against Sisera’s chariots on the flat country at the base of the mountain. At this point Barak would have exhausted all that mere strategy could do to help him. He would need a miracle. (See Judges and Ruth: God in Chaos) And I will draw out (masak/mashak) to you Sisera - This is the first of two "I will" promises by God and both are unconditional, although there is an implied condition that Israel would need to obey in order to receive the blessing of the promises. Draw out is in the perfect conjugation which traditionally is considered to show the perfection or completed state of an action. In other words God said it. That settles it! It is as good as done! In the Septuagint draw out is translated with apago which means to move someone or lead away as leading an animal to water (Lk 13:15+) and in this context a pun is intended! THOUGHT - Does that statement about the promises of God sound familiar? God has given believers "every spiritual blessing" (Eph 1:3+) and "everything necessary for life and godliness" (2Pe 1:3+), and sadly it seems so many believers are living like "spiritual paupers." Why? There is only one reason and that is they are not living the lyrics of the hymn "Trust and Obey," for there is no other way to experience God's blessings and power than to "trust and obey." Sisera, the commander of Jabin's army, with his chariots and his many troops to the river (nachal) Kishon - Under the influence of God, Sisera would be led to lead his army to the river Kishon which was to be his "Waterloo!" It is notable that in the eastern part of the Jezreel Valley closest to Mount Tabor where Barak would launch his attack the Kishon is only a small, shallow stream. Surely Barak must have wondered how this would be a strategic advantage to his forces. Barak had not yet heard Deborah's song in Judges 5! Isn't that they way God often works? He gives us some steps to take by faith and as we trust Him and walk forth, He gradually unfolds His plan (often also His purpose and power), which reminds me of Jesus' words in John 7:17 "If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself." Willingness to do will result in increased understanding of God's plan. And I will give him into your hand - Barak is not given the details of how this will transpire, so he must act in faith, trusting God's promise and trusting God to work out the specific details. This is a good pattern for all of us to keep in mind. We may be clear on His will, but not fully understand His way of bringing about His will. This is called walking by faith, not sight (2Cor 5:7+) Give...into...hand is a frequent idiom in the OT (Jos 2:24, Jos 6:2 Jos 8:1, 18, Jos 10:8 1Ch 5:20, 2Ch 18:14, Jdg 1:2 - Judah, Jdg 3:28 - Ehud). Hand symbolized power and so to be given into another's hand was to be given into their power. Even here we see the balance of God's giving and Israel's hand, God's sovereignty and Israel's responsibility. So Barak had a divine assurance for victory in the battle before it even begin! The idiom of God's hand giving power is reversed in Jdg 2:23 for "the LORD allowed those nations to remain, not driving them out quickly; and He did not give them into the hand of Joshua." Give (KJV = deliver) (Hebrew - nathan) is translated in the Septuagint (LXX) with the Greek verb paradidomi which signifies the giving of one over of someone or something to the power of another. See paradidomi in Ro 1:24+, Ro 1:26+, Ro 1:28+ where those who suppress and exchange the truth about God are given over respectively to the "lusts of their hearts", "degrading passions" and "a depraved mind"! Jabin and Sisera were God rejecters who reaped the wages of their rejection of their Creator. Barry Webb - For the moment we, like Barak himself, have just the bare command and promise that he was given: in essence, “Go there, and I will give you victory.” The challenge for Barak is to decide whether that is enough for him. Does he have faith strong enough to go forward against overwhelming odds with nothing but the promise of God to rely on? If he can, he will indeed be a hero, but of a rather different kind from that of popular imagination. He will be “given” victory rather than achieve it; and the real battle will be won before he goes to face Sisera, in his decision to stake everything on God’s being faithful to his promise. (See Judges and Ruth: God in Chaos) The River Kishon is a perennial stream so it is technically not a wadi that is dry at some times of the year and it flows through the valley of Jezreel (means God will scatter or sow - See picture of valley of Jezreel = Esdraelon). Don't miss the strategic point that this large valley was flat was therefore was like a "race track" for iron chariots! Little wonder the Israelites were frightened! As shown on this map the River Kishon originates at the eastern end of the Jezreel Valley and terminates at the Mediterranean Sea. Mount Tabor was at the eastern end of the valley and is where Barak mustered his10,000 man army. Wikipedia on Kishon - The Kishon River is a 70 kilometres (43 mi)-long perennial stream in Israel. Its farthermost source (ON EASTERN SIDE OF JEZREEL VALLEY) is the Gilboa mountains, and it flows in a west-northwesterly direction through the Jezreel Valley, emptying into the Haifa Bay in the Mediterranean Sea.[4] Its drainage basin, of 1,100 square kilometres (420 sq mi), includes much of Jezreel Valley (WADIS WOULD FEED INTO THE MAINSTREAM, BUT ONLY WHEN IT RAINED - LIKE Jdg 5:20-21+) and the Western Galilee, and parts of Mount Carmel. (see origin and course through the Jezreel Valley with Mt Tabor to the north from which Barak led his troops) Draw out (04900)(masak/mashak) is used of exertion and means to drag or to pull. The NIV and NLT render it as "lure" but "lure" implies a hint of trickery by offering some pleasure or gain and this is overstating the case. God does not need to entice people. Somehow He simply draws Sisera pointing of course to the Lord's sovereign control of people, places and events. He orchestrates the battle by leading Sisera's forces to their doom. Note how God gives men responsibility in but it is God's sovereign power that works out the plan of salvation of Israel from their enemies (Php 2:12, 13+). Gilbrant adds that masak/mashak "reflects the nuances of its cognates in Ugaritic, Middle Hebrew and Jewish Aramaic, "to stretch one's hand"; Arabic and Old South Arabic, "to seize"; Ethiopic, "to draw a bow"; and Tigre, "to saddle," "to harness." It means "to prolong" in reference to God's lovingkindness (Ps. 36:10), God's forbearance (Neh. 9:30), God's wrath (Ps. 85:5), the soon coming destruction of Babylon (Isa. 13:22) and God's coming judgment (Ezek. 12:25, 28). Māsak also means "to carry off" or "to drag off" (Job 24:22; Ps. 28:3) or "to drag along" (Isa. 5:18). God tried "to draw" or "lead" his people with kindness and love (Jer. 31:3; Hos. 11:4). In the battle led by Deborah and Barak, māshakh means "to proceed" or "to march" (Judg. 4:6) and "to draw out" to battle (v. 7). Joseph was "drawn up" out of the pit and sold to the Midianite traders (Gen. 37:28), and Jeremiah was "pulled up" with ropes and lifted out of the cistern (Jer. 38:13). Māshakh is also used for being "drawn into" a net (Ps. 10:9) and for "drawing out" the leviathan with a fishhook (Job 41:1). The noun is used for "extending" the hand (Hos. 7:5), and the psalmist wished that his adversary would find no one "to extend" steadfast love to him (Ps. 109:12). This verb also means "to draw after" or "to pull." It refers to a heifer that has not "pulled" in a yoke (Dt. 21:3) and to the Shulammite bride "drawn after" her lover (Song 1:4). In the account of the death of Ahab the Israelite king, it means "to draw" the bow (1 Kings 22:34). Māshakh also means "to sound" the horn (Ex. 19:13; Josh. 6:5). Māshakh denotes a "sower" of seed (Amos 9:13). The Pual stem of this verb occurs three times. It refers to hope "deferred" or "postponed" (Prov. 13:12), and twice it refers to a "tall" group of people (Isa. 18:2, 7). Victor Hamilton on masak/mashak adds - The following meanings are attached to the verb māshak in the Qal: (1) To draw in the sense of to raise" (Ge 37:28, "They drew, and lifted (ʿālâ) up Joseph from the pit." Jeremiah 38:13 "So, they hauled up Jeremiah with ropes," again parallel to ʿālâ. (2) To draw in the sense of "to extend," Psalm 36:10 [H 11]; Psalm 85:5 [H 6] have already been noted. Cf. also Psalm 109:12 and Jeremiah 31:3, "For you have I prolonged kindness." (3) To draw in the sense of "to draw in, associate with"; Psalm 28:3, "Do not rank me with the wicked"; Hosea 7:5, "He stretched out his hand (māshak yādô) with scorners" possibly means, "He associated with scoffers." (See Gordon, UT 19: no. 1582 for the phrase yd mt̠kt.) (4) To draw in the sense of "to entice, allure, woo"; Job 24:22, "He lures the mighty with his power"; perhaps also Job 21:33, "After him (the deceased) all men will follow," if the phrase means that the surviving will seek consciously to imitate the deceased's life style, rather than simply a reference to a funeral procession. Into this category we could also place Hosea 11:4, "I drew them with cords of a man"; Judges 4:7, and at the level of human love, Song 1:4. (5) To draw in the sense of to draw on a weapon, a bow especially, 1 Kings 22:34; 2 Chron. 18:33; Isaiah 66:19; or blow extensively on a musical instrument, a trumpet: Exodus 19:13; Joshua 6:5. (6) To draw in the sense of "seize" or "drag away": Psalm 10:9 (possibly); Job 41:1 [H 40:25]. Tur-Sinai in his commentary on Job, in a footnote on p. 335 says that "nowhere in the Bible does māshak='draw' but always like Arabic maska "to take hold of, to snatch." The statement is highly debatable. (7) To draw, simply as a synonym for "go/march" Judges 4:6, or "take" (Exodus 12:21). (8) Finally we may note the phrase in Eccles. 2:3, "I sought in my heart 'to draw' (limshôk) my flesh with wine." The usual interpretation of this is seen in the rendering of this by the JB, "I resolved to have my body cheered with wine." Appeal, however, for this translation can only be made to a passage in the Babylonian Talmud, Hagigah 14a, bʿly ’gdh mwškyn lbw šl ʾdm kmym, "masters of the Aggada (homiletic discourse) refresh the heart of men like water." (Borrow the Theological wordbook of the Old Testament) Mashak - 35x in OT - away(1), bore(1), continue(1), deferred(1), delayed(2), deployed(1), drag(1), drag me away(1), drags(1), draw(3), drawn(2), draws(1), drew(2), extend(1), follow(1), go(1), led(1), long blast(2), make a long blast(1), march(1), prolong(1), prolonged(1), pulled(3), sounds a long blast(1), sows(1), stimulate(1), stretched(1), tall(2), wield(1). Gen. 37:28; Exod. 12:21; Exod. 19:13; Deut. 21:3; Jos. 6:5; Jdg. 4:6; Jdg. 4:7; Jdg. 5:14; Jdg. 20:37; 1 Ki. 22:34; 2 Chr. 18:33; Neh. 9:30; Job 21:33; Job 24:22; Job 41:1; Ps. 10:9; Ps. 28:3; Ps. 36:10; Ps. 85:5; Ps. 109:12; Prov. 13:12; Eccl. 2:3; Cant. 1:4; Isa. 5:18; Isa. 13:22; Isa. 18:2; Isa. 18:7; Jer. 31:3; Jer. 38:13; Ezek. 12:25; Ezek. 12:28; Ezek. 32:20; Hos. 7:5; Hos. 11:4; Amos 9:13 River (Brook, torrent, wadi) (05158) nachal means torrent, torrent valley, wadi, a dry ravine that became a raging torrent during rainy season. See picture of a wadi that could turn into a torrent with a downpour of rain. Vine - Nacḥal occurs about 139 times in biblical Hebrew and in all periods. This noun represents a dry valley in which water runs during the rainy season: "And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there" (Gen. 26:17, the first biblical appearance). The word can signify the "wady" when it is full of rushing water. Indeed, it appears to describe the rushing water itself: "And he took them, and sent them over the brook …" (Ge 32:23). Sometimes naḥal means a permanent stream or "river": "These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat" (Lev. 11:9). Finally, the word represents a miner's shaft (only once in the Scripture): "They open shafts in a valley away from where men live" (Job 28:4, rsv). The Pentateuch consistently distinguishes between extra-Egyptian waterways (calling them naḥal, 13 times, and nāhār, 13 times) and inter-Egyptian waterways (calling them y(e)'or). This distinction demonstrates the kind of firsthand knowledge and historical concern expected from a mature eyewitness. Nacḥal is used figuratively of many things that emerge and disappear suddenly or that have extreme onrushing power such as the pride of nations (Isa. 66:12), the strength of the invader (Jer. 47:2), and the power of the foe (Psa. 18:4). Torrents of oil do not please God if the offerer's heart is wrongly disposed (Mic. 6:7). God overfloods the godly with torrents of His good pleasure (Psa. 36:8). The eschaton is typified by streams, or torrents, in the desert (Ezek. 47:5-19; cf. Exod. 17:3ff.). (Vine's Expository Dictionary of Old Testament and New Testament Words) Uses of Nachal in Judges - Jdg. 4:7; Jdg. 4:13; Jdg. 5:21; Jdg. 16:4 QUESTION - What is the meaning of Jezreel? ANSWER - Jezreel was a city in the plain, or valley, of Esdraelon. The area surrounding the city was also called the Valley of Jezreel. The word Jezreel comes from two Hebrew root words meaning “to sow” and “almighty.” Put together, the two root words mean “God will sow.” The Valley of Jezreel is a beautiful, broad plain, stretching from west to east from Mount Carmel and the sea to the Jordan, which it reaches through two arms between the mountains of Gilboa, Little Hermon, and Tabor; and from south to north from the mountains of Ephraim to those of Galilee. Nazareth lies in the hills on the northern side of the valley. Jezreel is also called the Great Plain and the Valley of Esdraelon. The city of Jezreel has a long and varied history and figures prominently in many Bible events, most of them violent. King Jehu ordered that the heads of King Ahab’s 70 sons be placed in heaps at the gate of Jezreel (2 Kings 10:1–11). Ahab’s queen, Jezebel, met her death by being thrown from a window of the palace of Jezreel, and it was there that her body was eaten by dogs (2 Kings 9:30–35). Jezreel was the scene of the phony trial of Naboth, who owned a vineyard near Ahab’s palace and who was murdered by Jezebel for his refusal to give his land to Ahab (1 Kings 21:1–23). The Valley of Jezreel was the scene of some important battles as well: the victory of Barak over Sisera (Judges 4); a victory of Gideon over the Midianites, the Amalekites, and their allies from the east (Judges 6 – 8); the victory of the Philistines over Saul and his sons (1 Samuel 31); and the Egyptians’ victory over King Josiah (2 Kings 23:29). Jezreel is also the name of a son of the prophet Hosea, so named because God had declared that He would avenge the blood of Jezreel on the house of Jehu (Hosea 1:4–5). Today, the Jezreel Valley (SEE WIKIPEDIA) is a green, fertile plain, covered with fields of wheat, cotton, sunflowers, and corn, as well as grazing tracts for multitudes of sheep and cattle. Because of its location in the same valley as Megiddo, Jezreel is considered to be a likely spot for the future battle of Armageddon (Revelation 16:16–21+). In fact, the Valley of Megiddo is also called the Valley of Jezreel. (see GotQuestions.org) Jezreel - 44x - Jos. 15:56; Jos. 17:16; Jos. 19:18; Jdg. 6:33; 1 Sam. 25:43; 1 Sam. 27:3; 1 Sam. 29:1; 1 Sam. 29:11; 1 Sam. 30:5; 2 Sam. 2:2; 2 Sam. 2:9; 2 Sam. 3:2; 2 Sam. 4:4; 1 Ki. 4:12; 1 Ki. 18:45; 1 Ki. 18:46; 1 Ki. 21:1; 1 Ki. 21:4; 1 Ki. 21:6; 1 Ki. 21:7; 1 Ki. 21:15; 1 Ki. 21:16; 1 Ki. 21:23; 2 Ki. 8:29; 2 Ki. 9:10; 2 Ki. 9:15; 2 Ki. 9:16; 2 Ki. 9:17; 2 Ki. 9:21; 2 Ki. 9:25; 2 Ki. 9:30; 2 Ki. 9:36; 2 Ki. 9:37; 2 Ki. 10:1; 2 Ki. 10:6; 2 Ki. 10:7; 2 Ki. 10:11; 1 Chr. 3:1; 1 Chr. 4:3; 2 Chr. 22:6; Hos. 1:4; Hos. 1:5; Hos. 1:11; Hos. 2:22 Megiddo - 12x - Jos. 12:21; Jos. 17:11; Jdg. 1:27; Jdg. 5:19; 1 Ki. 4:12; 1 Ki. 9:15; 2 Ki. 9:27; 2 Ki. 23:29; 2 Ki. 23:30; 1 Chr. 7:29; 2 Chr. 35:22; Zech. 12:11 Judges 4:8 Then Barak said to her, "If you will go with me, then I will go; but if you will not go with me, I will not go." English of Septuagint (LXX) adds a phrase - And Barak said to her, If thou wilt go with me, I will go; and if thou wilt not go, I will not go; for I do not know the day on which the Lord prospers (guides well) the messenger of the LORD with me. Here is another English translation (NETS) - And Barak said to her, “If you will go with me, I will go, and if you will not go with me, I will not go, for (TERM OF EXPLANATION) I do not know the day in which the Lord will send his angel on a good journey with me.” Ex 4:10-14; Mt 14:30,31 Related Passages: Hebrews 11:32-34+ And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets (DID YOU NOTICE WHO IS NOT IN THIS LIST? DEBORAH. SHE CLEARLY IS A HERO OF THE FAITH BUT THE POINT IS THIS - SO IS BARAK!) who by faith conquered kingdoms (BARAK'S FAITH MAY HAVE MOMENTARILY WAVERED AS WITH ALL SAINTS BUT IT RETURNED!), performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong (THIS WOULD BE AN APT DESCRIPTION OF BARAK WHO WANTED A WOMAN TO GO WITH HIM BUT THEN LED THE CHARGE AGAINST SISERA!), became mighty in war, put foreign armies to flight (EXACTLY WHAT HAPPENED TO SISERA'S ARMY!) BARAK'S CONDITIONAL EQUIVOCATING RESPONSE Observe Barak's two responses "I will go" and "I will not go!" Then Barak said to her, "If you will go with me then I will go but if you will not go with me, I will not go - Think about what Barak had just been promised and the principle that the Divine call is always accompanied by God's Divine provision. At first glance it seems as if Barak is expressing doubt (and giving the honor to a woman to kill Sisera tends to support this) but the LXX adds a phrase (see above) that suggests this is not necessarily the case. And so we will wait until we meet Barak in heaven. One thing is for sure -- Barak did not shy away one iota when Deborah told him to arise (Jdg 4:14+) but obeyed without hesitation and led the charge (Jdg 5:15+) down the hill (Barak means "lightning") with 10,000 men who counted their life naught to serve their God ("despised their lives even to death" Jdg 5:18+). Barak clearly was not a coward but a courageous leader (note the phrase Jdg 4:14+ the 10,000 were "following him"!) Some commentators feel that Barak either forgot or failed to lay hold of the truth that God's Divine call is always accompanied by His Divine provision (this interpretation is a possibility.) Thousands of years later we need to be careful judging Barak's motive for asking. In fact his action may reflect his wisdom. In other words Barak was hesitant to lead the armies of Israel without receiving guidance from God through Deborah. That this was indeed the case is substantiated by the Septuagint version (see above) . And let us not forget that Barak is listed as one of the “heroes of faith” (Heb. 11:32+) because he trusted God and depended upon God’s spokesperson, Deborah. Personally, I give Barak a pass! THOUGHT - There is a timeless principle that it not our strength we are to depend on in the battle lest God not receive the glory. Let us always have Paul's humble approach declaring "Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life." (2Cor 3:5-6+) God is faithful to fulfill His promises! Let us as believers not forget this immutable truth. Even in His victorious return at the end of the Great Tribulation Jesus is called Faithful and True (Re 19:11+, cf Php 1:6+, 1Th 5:24+, He 10:23+, He 11:11+). Our faithful God is the same God today as He was in the lives of Deborah and Barak (He 13:8+, Isaiah 46:4; Malachi 3:6+). Let us lay hold of Him and His precious and magnificent promises by faith, a faith that obeys (2Pe 1:4+) Judges 4:9 And she said, "I will surely go with you; nevertheless, the honor shall not be yours on the journey that you are about to take, for the LORD will sell Sisera into the hands of a woman." Then Deborah arose and went with Barak to Kedesh. nevertheless, the honor shall not be yours on the journey 1Sa 2:30 2Chr 26:18 into the hands of a woman: Jdg 4:17-22 Jdg 5:24-27 Jdg 9:54 2Sa 20:21,22 Related Passages: Judges 5:24-27+ “Most blessed of women is Jael, The wife of Heber the Kenite; Most blessed is she of women in the tent. 25 “He asked for water and she gave him milk; In a magnificent bowl she brought him curds. 26“She reached out her hand for the tent peg, And her right hand for the workmen’s hammer. Then she struck Sisera, she smashed his head; And she shattered and pierced his temple. 27 “Between her feet he bowed, he fell, he lay; Between her feet he bowed, he fell; Where he bowed, there he fell dead. DEBORAH'S PROPHECY OF HONOR TO A WOMAN And she said, "I will surely go with you; nevertheless, the honor (tipharah) shall not be yours on the journey that you are about to take, for the LORD will sell Sisera into the hands of a woman - Surely go is literally "go, go" (halak, halak) which is the way of emphasizing this action. Notice her two part answer - first a promise and secondly a prophecy. In this context the Hebrew word tipharah refers to the honor associated with defeating the enemy and the subsequent honor attendant to the victor. The Septuagint (LXX) translates "honor" with proterema meaning "advantage" or "victory". Note the detail of this prophecy from Deborah that the LORD will sell Sisera into the hands of a woman. The prophecy proved true to the letter and emphasizes that God is faithful to keep His promises and is the One Who receives the glory even when He uses human instruments like Jael. So it appears that Barak has indeed "missed out" on something that God would give him and yet clearly he is still "honored" by being mentioned in the Hebrews 11 "hall of faith" And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. (see notes Hebrews 11:32; 33; 34) Nevertheless, it is axiomatic that God honors prompt and unquestioning obedience to His command. And so the honor was taken from Barak and given to Jael. Donald Campbell feels that "Barak paid a price for his reluctance to do God's will and leaves us with a lesson to remember. God honors prompt and unquestioning obedience to His commands." (Judges - Leaders in Crisis - borrow for one hour) Brensinger has an interesting application that focuses on Barak's hesitation writing "If Only …Two of the strongest and most heartbreaking words in the English language are “If only ….” These words speak of painful regret, wasted opportunities, and an adversely affected future. Surely the builder who constructed a house upon the sand, only to watch it collapse during the first major storm (Mt 7:26, 27-see notes Mt 7:26; 27), later groaned “If only ….” So also sighed the criticized servant who buried his single talent rather than invest it (Matt. 25:24-30). To these could be added countless contemporary examples in which individuals, perhaps even we ourselves, ignored good advice, wasted important opportunities, or responded reluctantly—and lived to regret it. While sound judgment and wise counsel from the community of faith enable one to say “No” on appropriate occasions, dragging one’s feet with God leads frequently to forfeited blessings and deep sorrow… As many have learned, frequently with considerable pain, saying “Yes” today far surpasses saying “If only … ” tomorrow. (Brensinger, T. L. Judges. Believers Church Bible Commentary. Page 68. Scottdale, Pa.: Herald Press) Beloved is God speaking to you, telling you to go forth in His power and for His glory in some endeavor? Then Deborah arose and went with Barak to Kedesh - To Barak's home town where the 10,000 would be mustered. Honor (08597)(tipharah from paar = to beautify, glorify) often refers to physical beauty, glory, but it can also refer to royal splendor, fame, or God's glory. Gilbrant - Coming from the root pāʾar, "to glorify," "to beautify," "to adorn," tiphʾereth means "that which is made glorious or beautiful." There is another related noun in Biblical Hebrew, peʾfir (HED #6527), "turban," referring to a headpiece used to adorn a man or woman (cf. Isa. 3:20; Ezek. 24:17). The noun occurs fifty-one times in the OT with widespread usage but mostly in the later writings and the prophetic Books. The word can be translated variously as "glory," "beauty," "pride," "honor." Tiphʾereth describes the priestly robes of Aaron and his sons (Exo. 28:2, 40) and the royal garments in Ezekiel's wayward-wife parable (Ezek. 16:12, 17, 39). The word takes on a negative connotation in Isaiah's portrayal of the pampered Judean women of wealth (Isa. 3:18). It also portrays royal and national glory (Assyrian in 10:12; Chaldean in 13:19; Egyptian in 20:5; cf. Jeremiah's referral to Judean royal splendor in Jer. 13:18). Xerxes (Ahasueras) displayed the glory of his realm in a year-long celebration (Est. 1:4). As applied to personal characteristics in the Book of Proverbs, tiphʾereth describes what strength was to a young man (Prov. 20:29) or what years of experience are to an older person (16:31). The ability to forgive an offense is considered a "glory" to a person (19:11). Wisdom gives to its possessor a "crown of glory" (4:9). Ultimate beauty belongs to God. The psalmists acknowledged that God was Israel's true glory and splendor (Pss. 71:8; 89:17) as did Isaiah (Isa. 63:12, 14). Because the Jerusalem temple built by Solomon housed the terrestrial presence of God, it was truly considered to be glorious and beautiful (1 Chr. 22:5; 2 Chr. 3:6; Ps. 96:6; Ezek. 24:25). The splendor of God's presence in the Temple is likened to his presence in heaven itself (cf. Isa. 63:15-64:11). The idol maker can but manufacture the beauty of human skill (44:13). God's own people, Israel, were considered his glory. His deliverance of them from Egypt set them above all other nations' glory (Deut. 26:19; Ps. 78:61). Although the prophets announced that the glory of pre-exilic Israel/Judah was soon to be eclipsed (Isa. 28:1, 4; Lam. 2:1), God would restore them to a greater splendor (Isa. 4:2; 52:1; 62:3). (Complete Biblical Library) Tipharah - 46x in OT - adornment(1), beautiful(8), beauty(7), boast(1), glorious(7), glory(17), honor(2), jewels*(1), pomp(1), pride(1), splendor(1). Exod. 28:2; Exod. 28:40; Deut. 26:19; Jdg. 4:9; 1 Chr. 22:5; 1 Chr. 29:11; 1 Chr. 29:13; Ps. 71:8; Ps. 78:61; Ps. 89:17; Ps. 96:6; Prov. 4:9; Prov. 16:31; Prov. 17:6; Prov. 19:11; Prov. 20:29; Prov. 28:12; Isa. 3:18; Isa. 4:2; Isa. 10:12; Isa. 13:19; Isa. 20:5; Isa. 28:5; Isa. 44:13; Isa. 46:13; Isa. 52:1; Isa. 60:7; Isa. 60:19; Isa. 62:3; Isa. 63:12; Isa. 63:14; Isa. 63:15; Isa. 64:11; Jer. 13:11; Jer. 13:18; Jer. 13:20; Jer. 33:9; Jer. 48:17; Lam. 2:1; Ezek. 16:12; Ezek. 16:17; Ezek. 16:39; Ezek. 23:26; Ezek. 23:42; Ezek. 24:25; Zech. 12:7 Sell ( 04376)(makar means to sell, to dispose of or transfer or be disposed of or transferred to a purchaser in exchange for money or other consideration. The first use is by Jacob calling on Esau to "sell me your birthright" (Ge 25:31, 33). The verb can be defined variously as "to sell," "to sell one's self," "to be given over" and "to abandon." As in this passage makar has the nuanced sense of handing over, surrendering something: God may give up His people (1Sa 12:9); or a person (Jdg. 4:9). 1Sa 12:9 “But they forgot the LORD their God, so He sold (makar) them into the hand of Sisera, captain of the army of Hazor (Hazor is the place, Jabin is the person, the king), and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. C H