Juízes 5
Bob Utley · You Can Understand the Bible
Juízes 5
NJB (MT versing) The Song of Deborah and Barak The Song of Deborah Deborah (4:1-5:31) The Song of Deborah and Barak The Song of Deborah and Barak 5:1-5 (2-5) 5:1 5:1-3 (2-3) 5:1 5:1 5:2 (2) 5:2-5 (2-5) 5:2 (2) 5:3 (3) 5:3 (3) 5:4-5 (4-5) 5:4-5 (4-5) 5:4-5 (4-5) 5:6-11 (6-11) 5:6-9 (6-9) 5:6-9 (6-9) 5:6-11c (6-11c) 5:6 (5:6) 5:7 (7) 5:8 (8) 5:9 (9) 5:10-11 (10-11) 5:10-11c (10-11c) 5:10-11 (10-11) 5:11d (11d) 5:11d-18 (11d-18) 5:12-18 (12-18) 5:12 (12) 5:12-18 (12-18) 5:12 (12) 5:13-18 (13-18 5:13 (13) 5:14a-b (14a-b) 5:14c-15b (14c-15b) 5:15c-16 (15c-16) 5:17 (17) 5:18 (18) 5:19-23 (19-23) 5:19-23 (19-23) 5:19-21 (19-21) 5:19-22 (19-22) 5:19 (19) 5:20 (20) 5:21 (21) 5:22 (22) 5:22 (22) 5:23 (23) 5:23 (23) 5:23 (23) 5:24-27 (24-27) 5:24-27 (24-27) 5:24-27 (24-27) 5:24-27 (24-27) 5:24 (24) 5:25-26b (25-26b) 5:26c-27 (26c-27) 5:28-31 (28-31) 5:28-30 (28-30) 5:28-30 (28-30) 5:28-31c (28-31c) 5:28 (28) 5:29-30 (29-30) 5:31a-c (31a-c) 5:31a-c (31a-c) 5:31a-c (31a-c) 5:31d 5:31d 5:31d Etc. CONTEXTUAL INSIGHTS This poem has several female actors. Deborah (Jdgs. 5:1, 3, 7, 12) Jael (Jdgs. 5:24-27) the wives and mothers of the defeated and destroyed Canaanite army (Jdgs. 5:28-30) The writing and singing of a song of victory after a successful battle is common in the ANE (cf Exodus 15; Numbers 21; Deuteronomy 32; 1 Samuel 18; see G. B. Caird, The Language and Imagery of the Bible, "Saga," pp. 204-205, #1). The NASB Study Bible, p. 318, suggests that the Book of the Wars of the Lord, cf. Num. 21:4 Book of Jashar, cf. Jos. 10:13 both were songs/psalms of the genre. The oral traditions of the ANE were passed on through songs and stories (see D.). Notice YHWH is depicted as bringing rain from the southern mountains (Seir, Sinai, Jdgs. 5:4,5). This would be unusual, because the rain mostly comes from the north. The torrent of Jdgs. 5:4-5 was a natural event but with supernatural intensity, timing, and locality, just as the plagues of Egypt the miracles of the wilderness wanderings (i.e., quail) the crossing of Jordan in Joshua 3 This ancient poem was possibly passed on by oral tradition before being written down. A new book by John Walton and Brent Sandy, The World of Scripture, documents how oral societies passed on their traditions. This is a very helpful book. The Hebrew words are rare and the text ambiguous. Several options/theories are possible. YHWH is often depicted as "the Divine Warrior" (i.e., Isa. 59:16-17). This is "holy war" terminology. YHWH fights on His people's behalf (cf. Jos. 10:14,42; Roland deVaux, Ancient Israel, p. 260, lists several characteristic ways) elements of nature used in the battle ‒ Jos. 10:11, 12-14; 24:7; Jdgs. 5:20; 1 Sam. 7:10; Ps. 18:14 enemy thrown into confusion ‒ Exod. 23:27; Deut. 7:23; Jdgs. 4:15; 7:22; Jos. 10:10; 1 Sam. 7:10; 14:20; Ps. 144:6 sending a "divine terror" ‒ 1 Sam. 14:15 The victory was not the courage, strength, number, or weaponry of Israel, but the presence of their God. It was His victory!
Juízes 5:1-5
5:1 "Deborah and Barak" This same duo is mentioned in Jdgs. 5:12, but Jdgs. 5:7 emphasizes "Deborah." The NT book of Hebrews emphasizes the role of Barak (cf. Heb. 11:32). They were both to be honored, as was Jael (Jdgs. 5:24-27). Deborah (NIDOTTE, vol. 4, pp. 512-513) functioned as the revealer of YHWH's will (i.e., prophetess), but Barak acted as the military leader (i.e., judge). However, the prophecy of Jdgs. 4:8 highlights the brave action of one Kenite woman, Jael. SPECIAL TOPIC: WOMEN IN THE BIBLE ▣ "sang on that day" Judges 5 is ancient poetry. It was from the memoirs of Deborah but written by another. Because of Jdgs. 4:12, which seems to be a refrain from a choir or music group, it was possibly written by the Levites to be used in the Tabernacle/Temple. 5:2 "the leaders led in Israel" The term "leaders" (BDB 828) means the "locks hung loose in" The soldiers let their hair grow long as a symbol of a vow or commitment to God (i.e., Nazirite, cf. Numbers 6). This same allusion can be seen in Deut. 32:42; 2 Sam. 14:26; Ezek. 24:2; and Acts 18:18. Here, the Qal INFINITIVE CONSTRUCT and the NOUN of the same root (BDB 828, KB 970) are combined for emphasis. ▣ "the people volunteered" This was a time of a loose tribal confederation. There was no central government to dictate military conscription. This poem highlights the volunteerism of some tribes and condemns others for not being willing to come (cf. Jdgs. 5:16-17). ▣ "Bless the Lord" This is a repeated refrain in this poem, which probably means it had been adapted to worship liturgy (cf. Jdgs. 5:9; BDB 138, KB 159, Piel IMPERATIVE). "Lord" is the special covenant name for Israel's Deity. SPECIAL TOPIC: BLESSING (OT) SPECIAL TOPIC: NAMES FOR DEITY, D. 5:3 "Hear. . .give ear" These are synonymous in Hebrew. BDB 1033, KB 1570, Qal IMPERATIVE BDB 24, KB 27, Hiphil IMPERATIVE These IMPERATIVES are addressed to either the city-state kings of Canaan and their leaders the leaders of the tribes of Israel (Jdgs. 5:19; this psalm became liturgy in an annual worship service) ▣ "I. . .I" This poem begins with the acknowledgment that both Deborah and Barak (Jdgs. 5:12) sang this song, but in Jdgs. 5:3,7 the focus is on Deborah. 5:4-5 There are several titles for Israel's Deity. YHWH (the Lord) YHWH of Sinai (NET Bible, NRSV, TEV, NJB, JPSOA, REB) God of Israel Number 2 is literally "the One of Sinai." This is an archaic title for YHWH, the owner of Sinai (cf. Ps. 68:8). ▣ There is some disagreement among scholars of the VERB here. "quaked" ‒ BDB 272, KB 272, Niphal PERFECT, LXX "trickled" ‒ BDB 633, KB 683, Qal PERFECT; used only three times in the OT: here; Isa. 64:1, 3; see Targums and Peshitta translations This imagery is a flashback to Sinai (cf. Exodus 19); YHWH's promised blessing of Ps. 68:7-10 a prelude to the flood that caused victory over Sisera All creation trembles at the approach (i.e., theophany) of its Creator. a personified earth YHWH's human creatures Remember, His coming can be for blessing or judgment. 5:4 "out from Seir. . .from the field of Edom" Judges 5:4-5 may be a flashback to Sinai (Exodus 19). Many people believe that Mt. Sinai is not located in the southern peninsula but closer to Edom because of this reference compared with Deut. 33:2 and Hab. 3:3. SPECIAL TOPIC: THE LOCATION OF MT. SINAI ▣ "marched" This VERB (BDB 857, KB 1040, Qal INFINITIVE CONSTRUCT) denotes a military attack (cf. Ps. 68:7; Isa. 63:1; Hab. 3:12). This is YHWH as the "Divine Warrior" for His people (see NIDOTTE, vol. 4, pp. 545-549; cf. Isa. 59:17). 5:4, 5 ". . .the heavens also dripped Even the clouds dripped water. The mountains quaked at the presence of the Lord" These all seem to be metaphors of rain ("dripped," BDB 642, KB 694, Qal PERFECT, twice, cf. Ps. 68:8-10), which the Lord used to overcome Sisera. The word "quake" (Jdgs. 5:5) literally means "flowed down" (BDB 633, KB 683, Qal PERFECT). This is a different word from "quaked" (BDB 950, KB 1271) of Jdgs. 5:4c (and Exod. 19:18).
Juízes 5:6-11
5:6 "Shamgar" This is the poetic account of the brief historical footnote found in Jdgs. 3:31. ▣ "Shamgar. . .Jael" Both deliverers are from unexpected persons, both non-Israelites, one a Bedouin's wife. ▣ "Jael" This goes back to Jdgs. 4:11,17-22. YHWH's power is seen through the victory accomplished by a Bedouin wife. ▣ "and travelers went by round-about ways" There are several possible meanings to these two lines of poetry. caravan routes were made difficult by taxation from Hazor marauding bandits the poor or rural people (BDB 826) were impacted by the trade or rain problem the wadis used as roads in the dry period were suddenly and unexpectedly filled with torrents of runoff water 5:7 "The peasantry ceased" This is a term (BDB 826, also Jdgs. 5:11) that speaks of the poor rural farmers and shows the exploitation of the Canaanites. The JPSOA translates the first two lines as "Deliverance ceased, ceased in Israel." Notice the repeat of the VERB (BDB 292, KB 292, both Qal PERFECT). The Hebrew word, "the peasantry" (BDB 826) is interpreted by the Targums as referring to cities without walls. However, the term could refer to "leaders" (BDB 826, i.e., REB, "champions," NET Bible, cf. Hab. 3:14). ▣ "I, Deborah" The RSV and Jerusalem Bible see "I" as an archaic form of "you." However, it can also be translated "I" (NASB, NIV, Peshitta). Therefore, we are not sure about the authorship of this particular poem. 5:8 "New gods were chosen" NKJV, NJB, REB "They chose new gods" NRSV, JPSOA "when new gods were chosen" "the Israelites chose new gods" The questions are: Who chose? What does "gods" mean? The options are as follows, for #1 YHWH chose new leaders (cf. Jdgs. 5:9; NET Bible) Israelites (cf. Deut. 32:17; TEV) Canaanite fertility pantheon For the second question, one must decide which meaning of Elohim fits the context best. It is crucial that one looks at Jdgs. 5:6-11 and determines the meaning of the strophe. Why were the highways deserted? Why had the peasantry ceased? Who is to rejoice with the coming war? SPECIAL TOPIC: NAMES FOR DEITY, C. ▣ "Then war was in the gates" This phrase can have several meanings. There was conflict among the Israelite tribal leaders on what to do about the Canaanite idolatry (cf. Jdgs. 1:27, 28, 30, 31, 32, 33, 35; 2:2-3, 11; i.e., "the gate," the place of government). There was conflict over whether to join Deborah and Barak in confronting Jabin and Sisera (cf. Jdgs. 5:16, 17, 23). The NET Bible translates it as "then fighters appeared in the city gates" (see "new gods" as warriors/leaders, Jdgs. 5:8a). ▣ "Not a shield or a spear was seen Among the forty thousand in Israel" This supports option #2 above. Many tribes (cf. Jdgs. 5:16-17,23) did not join the insurgency of Deborah and Barak. It is possible this refers to the ill equipped farmers/soldiers of Israel (cf. 1 Sam. 13:19-22). ▣ "forty thousand" Both of these words can be literal or figurative, depending on the context. Here, probably a military unit. SPECIAL TOPIC: THOUSAND (eleph) SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE 5:9 "My heart" See SPECIAL TOPIC: HEART. ▣ "the volunteers" This VERB (BDB 621, KB 671) was used in Jdgs. 5:2 (Hithpael INFINITIVE CONSTRUCT). Here, it is a Hithpael ACTIVE PARTICIPLE. It refers to the tribes and geographical areas that joined the insurgency of Deborah and Barak. They are blessed for their obedience to a divine mandate and courage to act. ▣ Judges 5:10-11 documents some of the people who should "Bless the Lord." the wealthy (possibly leaders of Jdgs. 5:3) the shepherds/musicians They should tell of His acts of deliverance (i.e., in the past), cf. Jdgs. 5:11. He cares for His people. He acts on their behalf. He is the faithful covenant God of Israel (cf. Jdgs. 5:3a). In this context several specific groups are mentioned. the volunteer leadership, Jdgs. 5:2,9 travelers/merchants, Jdgs. 5:10 wealthy, Jdgs. 5:10 shepherds/musicians, Jdgs. 5:11 villagers (i.e., rural farmers), Jdgs. 5:11 the survivors of the oppressed, Jdgs. 5:13 The AB, p. 110, suggests that Jdgs. 5:10b refers to judges following the use of a NOUN (BDB 192) instead of "carpet" (BDB 551). If so, then another group is meant to "Bless YHWH," judges. 5:10 "white donkeys" These are metaphorical for the rich and wealthy (cf. Jdgs. 10:4; 12:14). Donkeys were the transportation of choice in the ANE. White (yellowish) donkeys were rare and extremely expensive. They were sought after as a status symbol. ▣ NASB, NRSV "rich carpets" "sit in judge's attire" "saddles" NJB, REB "saddle blankets" "saddle bags" This NOUN (BDB 551, KB 546) can refer to saddle cloth special outer garment Ehud's cloak, Jdgs. 3:16 Saul's war attire, 1 Sam. 17:38 Joab's military attire, 2 Sam. 20:8 Jonathan's royal robe, 1 Sam. 18:4 priest's garment, Lev. 6:3 judge's attire (NKJV) Only context can determine. Here, a cloth over the back of a donkey seems best. Only the rich would have beautiful saddle cloths or saddles (TEV). ▣ NASB, NJB "sing" "speak" NRSV, TEV "tell of it" JPSOA, NASB margin "declare it" REB, Peshitta "ponder this" "pay attention" The MT has a Qal IMPERATIVE (BDB 967, KB 1319), which means muse talk study consider I think the REB catches the meaning of the context. NIDOTTE, vol. 3, p. 1234, says "fluctuating between the act of speaking and thinking." 5:11 "At the sound of those who divide flocks among the watering places" "Far from the noise of the archers, among the watering places" "To the sound of musicians at the watering places" "Listen! The noisy crowds around the wells" "To the sounds of the shepherds at the watering places" "Louder than the sound of archers, there among the watering places" JPSOA footnote "Louder than the thunder peals" REV, LXX "Louder than the sound of merry makers at the places where they draw water" The root חצע (BDB 346) can mean divide (NASB, NJB; i.e., shepherds) archers (NKJV, JPSOA; the sound of flying arrows should not be louder than the praise) musicians (NRSV, REB; who assembled at the watering holes) The UBS Text Project, p. 79, suggests "dividers" ("A" rating). In context it refers to someone praising YHWH for His powerful deeds of deliverance. ▣ "they shall recount the righteous deeds of the Lord" This could refer to YHWH's care for the poor, powerless, and aliens (cf. Deuteronomy) YHWH's victory over the Canaanite forces The mention of "gates" in line d of the poetry in Jdgs. 5:11 may link to Jdgs. 5:8a. In 5:8b the tribes did not help but here they volunteer to fight. ▣ "the people of the Lord" In the OT this refers uniquely to the descendants of Abraham, but in the NT it is widened to all people of faith in Jesus (cf. Rom. 2:28-29; 4:1-25; 9:6; Gal. 6:16; Eph. 2:11-3:13; Phil. 3:3; Col. 2:11). It is only in Dispensationalism's presuppositions that the church is not "the new Israel." My theological understanding on this subject has been labeled "replacement theology" but a better name would be "default theology." Israel failed in her world mission. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "gates" The gate was the place for judicial decisions and social gatherings in ancient Israel (cf. Jdgs. 5:8b).
Juízes 5:12-18
5:12 This verse starts with five IMPERATIVES. "Awake" ‒ BDB 734, KB 802, Qal three times; i.e., take military action, cf. Jdgs. 4:14; Jos. 8:3; 24:9; 2 Sam. 2:14 "Sing" (lit. speak) ‒ BDB 180, KB 210, Piel; this may refer to a prophetic utterance by Deborah before the battle "Take away your captives" ‒ BDB 985, KB 1382, Qal; i.e., symbol of victory The question is Does this refer to future actions? (Jdgs. 5:13) Does this refer to past actions? ▣ NASB, NRSV "take away your captives" NKJV, TEV, Peshitta "lead your captives away" "capture your captors" "take your captives" "take prisoners in plenty" The MT has a COGNATE ACCUSATIVE, "take back your captives." It could refer to the release of Israelite slaves, captives the Israeli soldiers taking prisoners from the defeated Canaanite confederation cities an idiom for victory 5:13 This is a difficult line of poetry. I think the NJB catches the essence of the line in context. "Then Israel marched down to the gates; Like champions, Yahweh's people marched down to fight for Him" This reinforces the IMPERATIVES of Jdgs. 5:12 and expands the focus from Deborah and Barak to all those willing to answer YHWH's call (through Deborah) to resist the Canaanite oppression in the north. Not all the tribes and northern cities responded (Jdgs. 5:16-17, 23). I also think that the Jewish Study Bible, p. 52c has a viable translation. "Then they went down to Sarid (a city in the Jezreel Valley) Against the mighty ones (i.e., the Canaanite Kings; see Jdgs. 5:25), The Lord's people with their warriors." For a discussion of why a place name (i.e., Sarid), see NIDOTTE, vol. 3, pp. 1271-1272. Sarid is a city on the southern border of Zebulun (cf. Jos. 19:10, 12). The MT has "remnant" or "survivor" (BDB 975, i.e., those who survived the Canaanite persecution). The name of the city (Sarid) and the term "remnant/survivor" have the same consonants (see NIDOTTE, vol. 3, pp. 1271-1272). 5:14 NASB, NKJV, JPSOA, LXX B "in Amalek" NRSV, TEV, NJB, REB, LXX A "in the valley" Amalek (BDB 766) does not seem to fit the previous inhabitants of Ephraim's allotment (cf. Jdgs. 12:15). The term "valley" (BDB 770, cf. Jdgs. 5:15c) is similar and makes more sense in this context. The Canaanites wanted the battle to be in the valley because of their 900 iron chariots. ▣ "Machir" This line of poetry documents the cooperation of the fighting men of east and/or west Manasseh. Machir was Manasseh's oldest son (cf. Jos. 17:1). In Num. 26:29 his family settled in Gilead (i.e., east of the Jordan). But because of Jdgs. 5:17, this refers only to the ones living in Canaan itself (west Manasseh). ▣ "staff of office" "the recruiter's staff" NRSV, JPSOA "the marshal's staff" "the commander's staff" "the musterer's staff" LXX B "a rod of the scribe's account" "the pen of a scribe" The MT has "the marshal's staff" (BDB 986 CONSTRUCT BDB 708). The rod, staff, scepter (BDB 980) represented the person in charge of mustering troops the person in charge of recording the names of the troops Both options fit 2 Kgs. 25:19; 2 Chr. 16:11; Jer. 52:25. 5:15 "Issachar. . .Issachar" I like the comment in the Jewish Study Bible, p. 521: "It is strange that Issachar is repeated twice in this verse, while Naphtali is absent. It, therefore, seems likely that it originally read 'Naphtali.' This conjecture is strengthened by the fact that Barak was from Kedesh-Naphtali." ▣ "They rushed at his heels" This refers to close military formation (cf. Jdgs. 4:10). ▣ NASB, NKJV "great resolve of heart" NRSV, NJB, REB "great searching of heart" "they could not decide to come" "great decisions of heart" Some Hebrew MSS have resolve searching The men of Reuben were divided about the war. They could not make up their minds (contrasts to Jdgs. 5:18). Apparently this is a sign of the capture and dissolution of Reuben by Moab. 5:15d-16 This seems to be a derogatory reference to Reuben holding a committee meeting (Jdgs. 5:16a,b) but coming to no conclusion nor taking any action. The Jewish Study Bible takes Jdgs. 5:16-17, not as a comment about Reuben, Manasseh, Dan, and Asher choosing not to help, but an affirmation that they did (cf. P. 521, i.e., taking the Hebrew word "lamah," BDB 554, lit. "why," Jdgs. 5:16,17, as a negation, not a question). 5:16 "sheepfolds" Most English translations follow this definition of the MT's word (BDB 1046, KB 1637), but there are other options of understanding this rare term. saddlebags (NASB margin; NIV) fire place (BDB 1046, cf. Ezek. 40:43) 5:17 "Gilead" This NOUN (BDB 166) can refer to a person ‒ Jdgs. 11:1-2 a tribe ‒ Num. 26:29-30 a geographical area ‒Jos. 22:9; Jdgs. 10:17 (allocation of Gad) here it seems to refer to eastern Manasseh, while "Machir" of Jdgs. 5:14 refers to western Manesseh ▣ "why did Dan stay in ships" This shows the historicity of this ancient account which refers to the tribe of Dan still being in the south near the coast (cf. Jos. 19:40-46). Part of Dan moves to the far north in Judges 19-21. ▣ The JPSOA suggests a place name, "Onioth," which it calls "a presumed designation of Dan's region" (p. 521) instead of the usual, "with the ships" (BDB 58). ▣ "Asher sat at the seashore" It is possible that this implies limited sea trade even among the Hebrews. The tribal allocation of Asher was on the seacoast in north central Canaan, parallel to the Sea of Galilee. 5:18 This verse lauds these two northern tribes (i.e., Zebulun, Naphtali, cf. Jdgs. 4:6) for their bravery in battle (the Hebrew idiom is found only here, "despised their lives"). ▣ As a matter of fact, they are the only tribes mentioned in the account of Judges 4 (cf. 4:6). ▣ "on the high places of the field" The tribal allocation of Naphtali was north and west of the Sea of Galilee and located in hill country (cf. Jos. 20:7; NIDOTTE, vol. 3, p. 1218, #5).
Juízes 5:19-23
5:19 The site of this battle was on the plains of Jezreel, also called the Valley of Megiddo. ▣ "They took no plunder in silver" Taking spoils is mentioned in Jdgs. 5:30. Possibly this encounter was like Jericho (i.e., under the ban where all the spoils belonged to YHWH). The other option is to see this verse as referring to the thoughts and actions of the Canaanite warriors who expected booty (cf. Jdgs. 5:30). 5:20 "The stars fought from heaven" This is imagery of God fighting on behalf of Israel. It may also be a metaphor about God sending the rain storm. Stars were the source of rain in Canaanite mythology, AB, p. 113. Some have seen this as a reference to the rejection of astral worship, which may be true because of line 2, "their courses/paths" (BDB 700). This would imply YHWH's power (cf. Gen. 1:14-19; Ps. 19:1-6). 5:21 There is a play on the word "wadi" (BDB 636), which is mentioned three times. YHWH's unexpected rain storm flooded Sisera's iron chariots and gave the victory. The last line of the verse is a statement of encouragement to the Israeli tribes participating in the battle an implied IMPERATIVE (cf. JPSOA) addressing the Kishon for flooding at the appropriate time (poetic imagery). swept them away ‒ BDB 175, KB 204, Qal PERFECT; this root is found only here in the OT confronted them (suggested emendation by NET Bible to a unique verb, קדם, BDB 869, to form a better parallelism) The word "soul" is nephesh (BDB 659). See notes at Ezek. 18:4. 5:22 "The horses hooves beat" This must refer to the Canaanite chariot force (cf. Jdgs. 4:5). The term (BDB 187) "galloping/dashing" is repeated for emphasis (see Nah. 3:2). 5:23 "'Curse Meroz,' said the angel of the Lord" This is an Israeli town in Naphtali that would not participate in the actions against this Canaanite force and is, thereby, cursed because of their lack of faith. Possible etymology of the name (BDB 931) is "lean" or "wasting." AB has "cry doom on doomsville," p. 114. This verse reflects the Hittite-Suserain treaty pattern, like Deuteronomy and Joshua 24. This "cursing" (BDB 76, KB 91) is reenforced in two ways. the use of the Qal IMPERATIVE the addition of the INFINITIVE ABSOLUTE of the same root NASB, "utterly curse" NRSV, JPSOA, "bitterly curse" Note again the mentioning of "the angel of the Lord." See note at Jdgs. 2:1. It is possible that here it should be "messenger of YHWH" and refer to Deborah, the prophetess. SPECIAL TOPIC: HITTITE (SUZERAIN) TREATIES SPECIAL TOPIC: THE ANGEL OF THE Lord
Juízes 5:24-27
5:24-27 The poetic account does not mention or imply Sisera was asleep. There may have been a struggle. In the ANE it was humiliating to be defeated/killed by a woman. YHWH was with her! She acted in concert with Barak as a military deliverer. SPECIAL TOPIC: WOMEN IN THE BIBLE 5:26 "his temple" See note at Jdgs. 4:21. 5:27 He is dead! he bowed ‒ BDB 502, KB 499, Qal PERFECT, 3 times he fell ‒ BDB 656, KB 09, Qal PERFECT, 3 times he lay ‒ BDB 1011, KB 1486, Qal PERFECT The mighty Canaanite general, dead at the feet of a Bedouin wife!
Juízes 5:28-31
5:28-31 Judges 5:28-31 is really ironic sarcasm put in the mouth of Sisera's mother about why he did not return home. It implies they were delayed by dividing the spoils of war, including the captured women (cf. Gen. 34:27-29). This is the reason why he is late; when in reality, he was dead. This is also a mother's hope that her son will return to her. The "dyed work" (BDB 1021 CONSTRUCT BDB 840, only in 5:30 three times) mentioned in Jdgs. 5:30 was a characteristic gift which was given to the commander of the victorious army. It was some kind of beautiful outer garment to remember the victory. It is possible from the MT that the ornament went around the necks of the animals given to the commander as spoil. 5:31 "Let. . .let" There are two IMPERFECTS used in a JUSSIVE sense. Let YHWH's enemies (i.e., idolaters perish (cf. Ps. 68:2; 92:9) Let those who love Him be like the rising sun (imagery of glory and power, cf. Ps. 19:4-6; 89:36, 37). Those who love Him (cf. Exod. 20:6; Deut. 5:10; 6:5; 7:9; Ps. 5:11; 69:36; 119:132) in this context, are those who were obedient to Deborah's call to arms. The Peshitta and Vulgate have "they would love you."