Книга Судей 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.

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, Jos 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 Jos 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 w…

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 Jos 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. Exo 19:13; Jos 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 explana…

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 (Jdg 4:1). II. Israel oppressed by Jabin (Jdg 4:2, Jdg 4:3). III. Israel judged by Deborah (Jdg 4:4, Jdg 4:5). IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak (Jdg 4:6, Jdg 4:9). 2. It is accomplished by their joint-agency. Barak takes the field (Jdg 4:10). Sisera, Jabin's general, meets him (Jdg 4:12, Jdg 4:13). Deborah encourages him (Jdg 4:14). And God gives him a complete victory. The army routed (Jdg 4:15, Jdg 4:16). The general forced to flee (Jdg 4:17). And where he expected shelter he had his life stolen from him by Jael while he was asleep (Jdg 4:18-21), which completes Barak's triumph (Jdg 4:22). and Israel's deliverance (Jdg 4:23, Jdg 4:24).