Apologetics Bible
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Judges describes the repeated cycle of Israel's apostasy, oppression, repentance, and deliverance through Spirit-empowered judges. The book is unrelentingly honest about human failure — a mark of authentic historiography rather than theological propaganda.
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Connected primary witness
- Connected ID:
Judges_4
- Primary Witness Text: And the children of Israel again did evil in the sight of the LORD, when Ehud was dead. 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 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 Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. 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. 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? 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 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 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 Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his ...
Connected dataset overlay
- Connected ID:
Judges_4
- Chapter Blob Preview: And the children of Israel again did evil in the sight of the LORD, when Ehud was dead. 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 children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppresse...
Chapter frameStart here before opening notes.
Chapter frame
Judges describes the repeated cycle of Israel's apostasy, oppression, repentance, and deliverance through Spirit-empowered judges. The book is unrelentingly honest about human failure — a mark of authentic historiography rather than theological propaganda.
The book's apologetics contribution is its candor: Scripture does not sanitize its heroes. Samson, Gideon, and Jephthah are delivered-through-faith despite massive moral failure (Heb 11:32). The final chapters of Judges (17-21) are the bleakest in the OT, deliberately framed to demand a king and ultimately a divine King who can actually transform human nature.
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Judges 4:1
Hebrew
וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה וְאֵהוּד מֵֽת׃vayosifv-veney-yishera'el-la'ashvot-hara'-ve'eyney-yehvah-ve'ehvd-met
KJV: And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.
AKJV: And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.
ASV: And the children of Israel again did that which was evil in the sight of Jehovah, when Ehud was dead.
YLT: And the sons of Israel add to do the evil thing in the eyes of Jehovah when Ehud is dead,
Exposition: Judges 4:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:2
Hebrew
וַיִּמְכְּרֵם יְהוָה בְּיַד יָבִין מֶֽלֶךְ־כְּנַעַן אֲשֶׁר מָלַךְ בְּחָצוֹר וְשַׂר־צְבָאוֹ סִֽיסְרָא וְהוּא יוֹשֵׁב בַּחֲרֹשֶׁת הַגּוֹיִֽם׃vayimekherem-yehvah-veyad-yaviyn-melekhe-khena'an-'asher-malakhe-vechatzvor-veshar-tzeva'vo-siysera'-vehv'-yvoshev-vacharoshet-hagvoyim
KJV: 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.
AKJV: 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 dwelled in Harosheth of the Gentiles.
ASV: And Jehovah sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera, who dwelt in Harosheth of the Gentiles.
YLT: and Jehovah selleth them into the hand of Jabin king of Canaan, who hath reigned in Hazor, and the head of his host is Sisera, and he is dwelling in Harosheth of the Goyim;
Commentary WitnessJudges 4:2Quoted commentary witness
Commentary Witness
Judges 4:2
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Joshua
- Naphtali
- Zebulun
- Issachar
- Ephraim
- Judah
Exposition: Judges 4:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:3
Hebrew
וַיִּצְעֲקוּ בְנֵֽי־יִשְׂרָאֵל אֶל־יְהוָה כִּי תְּשַׁע מֵאוֹת רֶֽכֶב־בַּרְזֶל לוֹ וְהוּא לָחַץ אֶת־בְּנֵי יִשְׂרָאֵל בְּחָזְקָה עֶשְׂרִים שָׁנָֽה׃vayitze'aqv-veney-yishera'el-'el-yehvah-khiy-tesha'-me'vot-rekhev-varezel-lvo-vehv'-lachatz-'et-veney-yishera'el-vechazeqah-'esheriym-shanah
KJV: 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.
AKJV: And the children of Israel cried to the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel. ¶
ASV: And the children of Israel cried unto Jehovah: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.
YLT: and the sons of Israel cry unto Jehovah, for he hath nine hundred chariots of iron, and he hath oppressed the sons of Israel mightily twenty years.
Commentary WitnessJudges 4:3Quoted commentary witness
Commentary Witness
Judges 4:3
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:3
Source lane
Apologetics Bible source bundle
Exposition: Judges 4:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:4
Hebrew
וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת הִיא שֹׁפְטָה אֶת־יִשְׂרָאֵל בָּעֵת הַהִֽיא׃vdevvorah-'ishah-neviy'ah-'eshet-lafiydvot-hiy'-shofetah-'et-yishera'el-va'et-hahiy'
KJV: And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.
AKJV: And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.
ASV: Now Deborah, a prophetess, the wife of Lappidoth, she judged Israel at that time.
YLT: And Deborah, a woman inspired, wife of Lapidoth, she is judging Israel at that time,
Commentary WitnessJudges 4:4Quoted commentary witness
Commentary Witness
Judges 4:4
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Deborah
- Lapidoth
Exposition: Judges 4:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:5
Hebrew
וְהִיא יוֹשֶׁבֶת תַּֽחַת־תֹּמֶר דְּבוֹרָה בֵּין הָרָמָה וּבֵין בֵּֽית־אֵל בְּהַר אֶפְרָיִם וַיַּעֲלוּ אֵלֶיהָ בְּנֵי יִשְׂרָאֵל לַמִּשְׁפָּֽט׃vehiy'-yvoshevet-tachat-tomer-devvorah-veyn-haramah-vveyn-veyt-'el-vehar-'eferayim-vaya'alv-'eleyha-veney-yishera'el-lamishefat
KJV: 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.
AKJV: And she dwelled under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.
ASV: 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.
YLT: and she is dwelling under the palm-tree of Deborah, between Ramah and Beth-El, in the hill-country of Ephraim, and the sons of Israel go up unto her for judgment.
Commentary WitnessJudges 4:5Quoted commentary witness
Commentary Witness
Judges 4:5
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ward
Exposition: Judges 4:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:6
Hebrew
וַתִּשְׁלַח וַתִּקְרָא לְבָרָק בֶּן־אֲבִינֹעַם מִקֶּדֶשׁ נַפְתָּלִי וַתֹּאמֶר אֵלָיו הֲלֹא צִוָּה ׀ יְהוָה אֱלֹהֵֽי־יִשְׂרָאֵל לֵךְ וּמָֽשַׁכְתָּ בְּהַר תָּבוֹר וְלָקַחְתָּ עִמְּךָ עֲשֶׂרֶת אֲלָפִים אִישׁ מִבְּנֵי נַפְתָּלִי וּמִבְּנֵי זְבֻלֽוּן׃vatishelach-vatiqera'-levaraq-ven-'aviyno'am-miqedesh-nafetaliy-vato'mer-'elayv-halo'-tzivah- -yehvah-'elohey-yishera'el-lekhe-vmashakheta-vehar-tavvor-velaqacheta-'imekha-'asheret-'alafiym-'iysh-miveney-nafetaliy-vmiveney-zevulvn
KJV: 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?
AKJV: And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said to him, Has not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun?
ASV: And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Hath not Jehovah, the God of Israel, commanded, saying, Go and draw unto mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?
YLT: And she sendeth and calleth for Barak son of Abinoam, out of Kedesh-Naphtali, and saith unto him, `Hath not Jehovah, God of Israel, commanded? go, and thou hast drawn towards mount Tabor, and hast taken with thee ten thousand men, out of the sons of Naphtali, and out of the sons of Zebulun,
Commentary WitnessJudges 4:6Quoted commentary witness
Commentary Witness
Judges 4:6
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- Mount Tabor
- Maundrell
- Esdraelon
- Mediterranean
- Galilee
- Tabor
- Daberah
- Deborah
- Kishon
- Sisera
- Shaw
- Mr
- Placidus
- Calmet
Exposition: Judges 4:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:7
Hebrew
וּמָשַׁכְתִּי אֵלֶיךָ אֶל־נַחַל קִישׁוֹן אֶת־סִֽיסְרָא שַׂר־צְבָא יָבִין וְאֶת־רִכְבּוֹ וְאֶת־הֲמוֹנוֹ וּנְתַתִּיהוּ בְּיָדֶֽךָ׃vmashakhetiy-'eleykha-'el-nachal-qiyshvon-'et-siysera'-shar-tzeva'-yaviyn-ve'et-rikhevvo-ve'et-hamvonvo-vnetatiyhv-veyadekha
KJV: 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.
AKJV: And I will draw to you to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into your hand.
ASV: 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 thy hand.
YLT: and I have drawn unto thee, unto the brook Kishon, Sisera, head of the host of Jabin, and his chariot, and his multitude, and have given him into thy hand.'
Commentary Witness (Generated)Judges 4:7Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:7
Judges 4:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:7
Named authorities or texts detected in the witness
- Kishon Sisera
Exposition: Judges 4:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:8
Hebrew
וַיֹּאמֶר אֵלֶיהָ בָּרָק אִם־תֵּלְכִי עִמִּי וְהָלָכְתִּי וְאִם־לֹא תֵלְכִי עִמִּי לֹא אֵלֵֽךְ׃vayo'mer-'eleyha-varaq-'im-telekhiy-'imiy-vehalakhetiy-ve'im-lo'-telekhiy-'imiy-lo'-'elekhe
KJV: 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.
AKJV: And Barak said to her, If you will go with me, then I will go: but if you will not go with me, then I will not go.
ASV: 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.
YLT: And Barak saith unto her, `If thou dost go with me, then I have gone; and if thou dost not go with me, I do not go;'
Commentary Witness (Generated)Judges 4:8Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:8
Judges 4:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:8
Exposition: Judges 4:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:9
Hebrew
וַתֹּאמֶר הָלֹךְ אֵלֵךְ עִמָּךְ אֶפֶס כִּי לֹא תִֽהְיֶה תִּֽפְאַרְתְּךָ עַל־הַדֶּרֶךְ אֲשֶׁר אַתָּה הוֹלֵךְ כִּי בְֽיַד־אִשָּׁה יִמְכֹּר יְהוָה אֶת־סִֽיסְרָא וַתָּקָם דְּבוֹרָה וַתֵּלֶך עִם־בָּרָק קֶֽדְשָׁה׃vato'mer-halokhe-'elekhe-'imakhe-'efes-khiy-lo'-tiheyeh-tife'aretekha-'al-haderekhe-'asher-'atah-hvolekhe-khiy-veyad-'ishah-yimekhor-yehvah-'et-siysera'-vataqam-devvorah-vatelekh-'im-varaq-qedeshah
KJV: 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.
AKJV: And she said, I will surely go with you: notwithstanding the journey that you take shall not be for your honor; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh. ¶
ASV: And she said, I will surely go with thee: notwithstanding, the journey that thou takest shall not be for thine honor; for Jehovah will sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.
YLT: and she saith, `I do certainly go with thee; only, surely thy glory is not on the way which thou art going, for into the hand of a woman doth Jehovah sell Sisera;' and Deborah riseth and goeth with Barak to Kedesh.
Commentary WitnessJudges 4:9Quoted commentary witness
Commentary Witness
Judges 4:9
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Or
- Barak
- Deborah
- St
Exposition: Judges 4:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:10
Hebrew
וַיַּזְעֵק בָּרָק אֶת־זְבוּלֻן וְאֶת־נַפְתָּלִי קֶדְשָׁה וַיַּעַל בְּרַגְלָיו עֲשֶׂרֶת אַלְפֵי אִישׁ וַתַּעַל עִמּוֹ דְּבוֹרָֽה׃vayaze'eq-varaq-'et-zevvlun-ve'et-nafetaliy-qedeshah-vaya'al-veragelayv-'asheret-'alefey-'iysh-vata'al-'imvo-devvorah
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And Barak calleth Zebulun and Naphtali to Kedesh, and he goeth up--at his feet are ten thousand men--and Deborah goeth up with him.
Commentary WitnessJudges 4:10Quoted commentary witness
Commentary Witness
Judges 4:10
Verse 10 Ten thousand men at his feet - Ten thousand footmen. He had no chariots; his army was all composed of infantry.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:10
Source lane
Apologetics Bible source bundle
Exposition: Judges 4:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:11
Hebrew
וְחֶבֶר הַקֵּינִי נִפְרָד מִקַּיִן מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה וַיֵּט אָהֳלוֹ עַד־אֵלוֹן בצענים בְּצַעֲנַנִּים אֲשֶׁר אֶת־קֶֽדֶשׁ׃vechever-haqeyniy-niferad-miqayin-miveney-chovav-choten-mosheh-vayet-'aholvo-'ad-'elvon-vtz'nym-vetza'ananiym-'asher-'et-qedesh
KJV: 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.
AKJV: 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 to the plain of Zaanaim, which is by Kedesh.
ASV: Now Heber the Kenite had separated 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.
YLT: And Heber the Kenite hath been separated from the Kenite, from the sons of Hobab father-in-law of Moses, and he stretcheth out his tent unto the oak in Zaanaim, which is by Kedesh.
Commentary WitnessJudges 4:11Quoted commentary witness
Commentary Witness
Judges 4:11
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 19:14
Named authorities or texts detected in the witness
- Moses
Exposition: Judges 4:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:12
Hebrew
וַיַּגִּדוּ לְסִֽיסְרָא כִּי עָלָה בָּרָק בֶּן־אֲבִינֹעַם הַר־תָּבֽוֹר׃vayagidv-lesiysera'-khiy-'alah-varaq-ven-'aviyno'am-har-tavvor
KJV: And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.
AKJV: And they showed Sisera that Barak the son of Abinoam was gone up to mount Tabor.
ASV: And they told Sisera that Barak the son of Abinoam was gone up to mount Tabor.
YLT: And they declare to Sisera that Barak son of Abinoam hath gone up to mount Tabor,
Commentary Witness (Generated)Judges 4:12Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:12
Judges 4:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:12
Named authorities or texts detected in the witness
- Tabor
Exposition: Judges 4:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:13
Hebrew
וַיַּזְעֵק סִֽיסְרָא אֶת־כָּל־רִכְבּוֹ תְּשַׁע מֵאוֹת רֶכֶב בַּרְזֶל וְאֶת כָּל־הָעָם אֲשֶׁר אִתּוֹ מֵחֲרֹשֶׁת הַגּוֹיִם אֶל־נַחַל קִישֽׁוֹן׃vayaze'eq-siysera'-'et-khal-rikhevvo-tesha'-me'vot-rekhev-varezel-ve'et-khal-ha'am-'asher-'itvo-mecharoshet-hagvoyim-'el-nachal-qiyshvon
KJV: 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.
AKJV: 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 to the river of Kishon.
ASV: 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.
YLT: and Sisera calleth all his chariots, nine hundred chariots of iron, and all the people who are with him, from Harosheth of the Goyim, unto the brook Kishon.
Commentary Witness (Generated)Judges 4:13Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:13
Judges 4:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:13
Named authorities or texts detected in the witness
- Kishon
Exposition: Judges 4:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:14
Hebrew
וַתֹּאמֶר דְּבֹרָה אֶל־בָּרָק קוּם כִּי זֶה הַיּוֹם אֲשֶׁר נָתַן יְהוָה אֶת־סִֽיסְרָא בְּיָדֶךָ הֲלֹא יְהוָה יָצָא לְפָנֶיךָ וַיֵּרֶד בָּרָק מֵהַר תָּבוֹר וַעֲשֶׂרֶת אֲלָפִים אִישׁ אַחֲרָֽיו׃vato'mer-devorah-'el-varaq-qvm-khiy-zeh-hayvom-'asher-natan-yehvah-'et-siysera'-veyadekha-halo'-yehvah-yatza'-lefaneykha-vayered-varaq-mehar-tavvor-va'asheret-'alafiym-'iysh-'acharayv
KJV: 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.
AKJV: And Deborah said to Barak, Up; for this is the day in which the LORD has delivered Sisera into your hand: is not the LORD gone out before you? So Barak went down from mount Tabor, and ten thousand men after him.
ASV: And Deborah said unto Barak, Up; for this is the day in which Jehovah hath delivered Sisera into thy hand; is not Jehovah gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
YLT: And Deborah saith unto Barak, `Rise, for this is the day in which Jehovah hath given Sisera into thy hand; hath not Jehovah gone out before thee?' And Barak goeth down from mount Tabor, and ten thousand men after him.
Commentary WitnessJudges 4:14Quoted commentary witness
Commentary Witness
Judges 4:14
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Up
Exposition: Judges 4:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:15
Hebrew
וַיָּהָם יְהוָה אֶת־סִֽיסְרָא וְאֶת־כָּל־הָרֶכֶב וְאֶת־כָּל־הַֽמַּחֲנֶה לְפִי־חֶרֶב לִפְנֵי בָרָק וַיֵּרֶד סִֽיסְרָא מֵעַל הַמֶּרְכָּבָה וַיָּנָס בְּרַגְלָֽיו׃vayaham-yehvah-'et-siysera'-ve'et-khal-harekhev-ve'et-khal-hamachaneh-lefiy-cherev-lifeney-varaq-vayered-siysera'-me'al-hamerekhavah-vayanas-veragelayv
KJV: 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.
AKJV: 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.
ASV: And Jehovah discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; and Sisera alighted from his chariot, and fled away on his feet.
YLT: And Jehovah destroyeth Sisera, and all the chariots, and all the camp, by the mouth of the sword, before Barak, and Sisera cometh down from off the chariot, and fleeth on his feet.
Commentary WitnessJudges 4:15Quoted commentary witness
Commentary Witness
Judges 4:15
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jehovah
- Lord Confounded
Exposition: Judges 4:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:16
Hebrew
וּבָרָק רָדַף אַחֲרֵי הָרֶכֶב וְאַחֲרֵי הַֽמַּחֲנֶה עַד חֲרֹשֶׁת הַגּוֹיִם וַיִּפֹּל כָּל־מַחֲנֵה סִֽיסְרָא לְפִי־חֶרֶב לֹא נִשְׁאַר עַד־אֶחָֽד׃vvaraq-radaf-'acharey-harekhev-ve'acharey-hamachaneh-'ad-charoshet-hagvoyim-vayifol-khal-machaneh-siysera'-lefiy-cherev-lo'-nishe'ar-'ad-'echad
KJV: 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.
AKJV: But Barak pursued after the chariots, and after the host, to Harosheth of the Gentiles: and all the host of Sisera fell on the edge of the sword; and there was not a man left.
ASV: 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.
YLT: And Barak hath pursued after the chariots and after the camp, unto Harosheth of the Goyim, and all the camp of Sisera falleth by the mouth of the sword--there hath not been left even one.
Commentary Witness (Generated)Judges 4:16Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:16
Judges 4:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:16
Named authorities or texts detected in the witness
- Gentiles
Exposition: Judges 4:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:17
Hebrew
וְסִֽיסְרָא נָס בְּרַגְלָיו אֶל־אֹהֶל יָעֵל אֵשֶּׁת חֶבֶר הַקֵּינִי כִּי שָׁלוֹם בֵּין יָבִין מֶֽלֶךְ־חָצוֹר וּבֵין בֵּית חֶבֶר הַקֵּינִֽי׃vesiysera'-nas-veragelayv-'el-'ohel-ya'el-'eshet-chever-haqeyniy-khiy-shalvom-veyn-yaviyn-melekhe-chatzvor-vveyn-veyt-chever-haqeyniy
KJV: 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.
AKJV: However, 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. ¶
ASV: 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.
YLT: And Sisera hath fled on his feet unto the tent of Jael wife of Heber the Kenite, for peace is between Jabin king of Hazor and the house of Heber the Kenite;
Commentary Witness (Generated)Judges 4:17Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:17
Judges 4:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:17
Named authorities or texts detected in the witness
- Kenite
Exposition: Judges 4:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:18
Hebrew
וַתֵּצֵא יָעֵל לִקְרַאת סִֽיסְרָא וַתֹּאמֶר אֵלָיו סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל־תִּירָא וַיָּסַר אֵלֶיהָ הָאֹהֱלָה וַתְּכַסֵּהוּ בַּשְּׂמִיכָֽה׃vatetze'-ya'el-liqera't-siysera'-vato'mer-'elayv-svrah-'adoniy-svrah-'elay-'al-tiyra'-vayasar-'eleyha-ha'ohelah-vatekhasehv-vashemiykhah
KJV: 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.
AKJV: And Jael went out to meet Sisera, and said to him, Turn in, my lord, turn in to me; fear not. And when he had turned in to her into the tent, she covered him with a mantle.
ASV: 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.
YLT: and Jael goeth out to meet Sisera, and saith unto him, `Turn aside, my lord, turn aside unto me, fear not;' and he turneth aside unto her, into the tent, and she covereth him with a coverlet.
Commentary WitnessJudges 4:18Quoted commentary witness
Commentary Witness
Judges 4:18
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:18
Source lane
Apologetics Bible source bundle
Exposition: Judges 4:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:19
Hebrew
וַיֹּאמֶר אֵלֶיהָ הַשְׁקִינִי־נָא מְעַט־מַיִם כִּי צָמֵאתִי וַתִּפְתַּח אֶת־נֹאוד הֶחָלָב וַתַּשְׁקֵהוּ וַתְּכַסֵּֽהוּ׃vayo'mer-'eleyha-hasheqiyniy-na'-me'at-mayim-khiy-tzame'tiy-vatifetach-'et-no'vd-hechalav-vatasheqehv-vatekhasehv
KJV: 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.
AKJV: And he said to her, Give me, I pray you, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
ASV: 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.
YLT: And he saith unto her, `Give me to drink, I pray thee, a little water, for I am thirsty;' and she openeth the bottle of milk, and giveth him to drink, and covereth him.
Commentary WitnessJudges 4:19Quoted commentary witness
Commentary Witness
Judges 4:19
Verse 19 She opened a bottle of milk - She gave more than he requested; and her friendship increased his confidence and security.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:19
Source lane
Apologetics Bible source bundle
Exposition: Judges 4:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:20
Hebrew
וַיֹּאמֶר אֵלֶיהָ עֲמֹד פֶּתַח הָאֹהֶל וְהָיָה אִם־אִישׁ יָבוֹא וּשְׁאֵלֵךְ וְאָמַר הֲיֵֽשׁ־פֹּה אִישׁ וְאָמַרְתְּ אָֽיִן׃vayo'mer-'eleyha-'amod-fetach-ha'ohel-vehayah-'im-'iysh-yavvo'-vshe'elekhe-ve'amar-hayesh-foh-'iysh-ve'amarete-'ayin
KJV: 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.
AKJV: Again he said to her, Stand in the door of the tent, and it shall be, when any man does come and inquire of you, and say, Is there any man here? that you shall say, No.
ASV: 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.
YLT: And he saith unto her, `Stand at the opening of the tent, and it hath been, if any doth come in, and hath asked thee, and said, Is there a man here? that thou hast said, There is not.'
Commentary WitnessJudges 4:20Quoted commentary witness
Commentary Witness
Judges 4:20
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:20
Source lane
Apologetics Bible source bundle
Exposition: Judges 4:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:21
Hebrew
וַתִּקַּח יָעֵל אֵֽשֶׁת־חֶבֶר אֶת־יְתַד הָאֹהֶל וַתָּשֶׂם אֶת־הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת־הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהֽוּא־נִרְדָּם וַיָּעַף וַיָּמֹֽת׃vatiqach-ya'el-'eshet-chever-'et-yetad-ha'ohel-vatashem-'et-hamaqevet-veyadah-vatavvo'-'elayv-vala't-vatiteqa'-'et-hayated-veraqatvo-vatitzenach-va'aretz-vehv'-niredam-vaya'af-vayamot
KJV: 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.
AKJV: Then Jael Heber’s wife took a nail of the tent, and took an hammer in her hand, and went softly to him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.
ASV: Then Jael Heber’s wife took a tent-pin, and took a 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.
YLT: And Jael wife of Heber taketh the pin of the tent, and taketh the hammer in her hand, and goeth unto him gently, and striketh the pin into his temples, and it fasteneth in the earth--and he hath been fast asleep, and is weary--and he dieth.
Commentary WitnessJudges 4:21Quoted commentary witness
Commentary Witness
Judges 4:21
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:21
Source lane
Apologetics Bible source bundle
Exposition: Judges 4:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 d...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:22
Hebrew
וְהִנֵּה בָרָק רֹדֵף אֶת־סִֽיסְרָא וַתֵּצֵא יָעֵל לִקְרָאתוֹ וַתֹּאמֶר לוֹ לֵךְ וְאַרְאֶךָּ אֶת־הָאִישׁ אֲשֶׁר־אַתָּה מְבַקֵּשׁ וַיָּבֹא אֵלֶיהָ וְהִנֵּה סִֽיסְרָא נֹפֵל מֵת וְהַיָּתֵד בְּרַקָּתֽוֹ׃vehineh-varaq-rodef-'et-siysera'-vatetze'-ya'el-liqera'tvo-vato'mer-lvo-lekhe-ve'are'ekha-'et-ha'iysh-'asher-'atah-mevaqesh-vayavo'-'eleyha-vehineh-siysera'-nofel-met-vehayated-veraqatvo
KJV: 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.
AKJV: And, behold, as Barak pursued Sisera, Jael came out to meet him, and said to him, Come, and I will show you the man whom you seek. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples.
ASV: 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 he came unto her; and, behold, Sisera lay dead, and the tent-pin was in his temples.
YLT: And lo, Barak is pursuing Sisera, and Jael cometh out to meet him, and saith to him, `Come, and I shew thee the man whom thou art seeking;' and he cometh in unto her, and lo, Sisera is fallen--dead, and the pin in his temples.
Commentary WitnessJudges 4:22Quoted commentary witness
Commentary Witness
Judges 4:22
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Behold
Exposition: Judges 4:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 hi...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:23
Hebrew
וַיַּכְנַע אֱלֹהִים בַּיּוֹם הַהוּא אֵת יָבִין מֶֽלֶךְ־כְּנָעַן לִפְנֵי בְּנֵי יִשְׂרָאֵֽל׃vayakhena'-'elohiym-vayvom-hahv'-'et-yaviyn-melekhe-khena'an-lifeney-veney-yishera'el
KJV: So God subdued on that day Jabin the king of Canaan before the children of Israel.
AKJV: So God subdued on that day Jabin the king of Canaan before the children of Israel.
ASV: So God subdued on that day Jabin the king of Canaan before the children of Israel.
YLT: And God humbleth on that day Jabin king of Canaan before the sons of Israel,
Commentary Witness (Generated)Judges 4:23Generated editorial synthesis
Commentary Witness (Generated)
Judges 4:23
Judges 4:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So God subdued on that day Jabin the king of Canaan before the children of Israel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 4:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 4:23
Named authorities or texts detected in the witness
- Israel
Exposition: Judges 4:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So God subdued on that day Jabin the king of Canaan before the children of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 4:24
Hebrew
וַתֵּלֶךְ יַד בְּנֵֽי־יִשְׂרָאֵל הָלוֹךְ וְקָשָׁה עַל יָבִין מֶֽלֶךְ־כְּנָעַן עַד אֲשֶׁר הִכְרִיתוּ אֵת יָבִין מֶֽלֶךְ־כְּנָֽעַן׃vatelekhe-yad-veney-yishera'el-halvokhe-veqashah-'al-yaviyn-melekhe-khena'an-'ad-'asher-hikheriytv-'et-yaviyn-melekhe-khena'an
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: and the hand of the sons of Israel goeth, going on and becoming hard on Jabin king of Canaan, till that they have cut off Jabin king of Canaan.
Commentary WitnessJudges 4:24Quoted commentary witness
Commentary Witness
Judges 4:24
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jael
- Canaan
- Sisera
- Notwithstanding
- Barak
- Deborah
- Ehud
- Eglon
Exposition: Judges 4:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
17
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Judges 4:1
- Judges 4:2
- Judges 4:3
- Judges 4:4
- Judges 4:5
- Judges 4:6
- Judges 4:7
- Judges 4:8
- Judges 4:9
- Judges 4:10
- Gen 19:14
- Judges 4:11
- Judges 4:12
- Judges 4:13
- Judges 4:14
- Judges 4:15
- Judges 4:16
- Judges 4:17
- Judges 4:18
- Judges 4:19
- Judges 4:20
- Judges 4:21
- Judges 4:22
- Judges 4:23
- Judges 4:24
Named authorities or texts surfaced in commentary
- Jabin
- Canaan
- Kenite
- Sisera
- Kishon
- Jael
- Heber
- Joshua
- Naphtali
- Zebulun
- Issachar
- Ephraim
- Judah
- Deborah
- Lapidoth
- Ward
- Josephus
- Mount Tabor
- Maundrell
- Esdraelon
- Mediterranean
- Galilee
- Tabor
- Daberah
- Shaw
- Mr
- Placidus
- Calmet
- Kishon Sisera
- Septuagint
- Or
- Barak
- St
- Moses
- Up
- Jehovah
- Lord Confounded
- Gentiles
- Behold
- Israel
- Notwithstanding
- Ehud
- Eglon
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Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Judges 4:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 4:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness