Judges 4 19

Judges 4:19 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.

Judges 4:19 nkjv

Then he said to her, "Please give me a little water to drink, for I am thirsty." So she opened a jug of milk, gave him a drink, and covered him.

Judges 4:19 niv

"I'm thirsty," he said. "Please give me some water." She opened a skin of milk, gave him a drink, and covered him up.

Judges 4:19 esv

And he said to her, "Please give me a little water to drink, for I am thirsty." So she opened a skin of milk and gave him a drink and covered him.

Judges 4:19 nlt

"Please give me some water," he said. "I'm thirsty." So she gave him some milk from a leather bag and covered him again.

Judges 4 verses

Judges 4 19 Meaning

Judges 4:19 depicts a crucial moment in the narrative of Sisera's defeat. Fleeing in desperation after his army's collapse, Sisera seeks refuge and refreshment from Jael, the wife of Heber the Kenite. Sisera requests water due to his intense thirst, implying vulnerability and dependence. Jael, however, offers him milk—specifically "curds" in other translations—a substance known for being heavier and often inducing drowsiness. Following this, she "covered him," providing a false sense of security that prepares the way for his impending death at her hand, fulfilling Deborah's prophecy that the Lord would deliver Sisera into the hand of a woman.

Judges 4 19 Context

Judges chapter 4 sets the stage for Israel's deliverance from Jabin, the Canaanite king of Hazor, and his formidable general, Sisera, who oppressed Israel for twenty years with his 900 iron chariots. Deborah, a prophetess and judge, receives God's command for Barak to confront Sisera's army. When Barak hesitates unless Deborah accompanies him, she prophesies that the glory of the victory will not be his but will belong to a woman (Judges 4:9). Sisera, having been defeated in battle, abandons his chariots and flees on foot to the tent of Jael, the wife of Heber the Kenite. The Kenites were a nomadic tribe known for their metalworking skills, and, crucially, had a peace treaty with King Jabin. Sisera's seeking refuge with Jael was an act of desperation, relying on the Kenites' neutral status and the sacred law of hospitality in the ancient Near East. Verse 19 directly precedes Jael's ultimate act of assassinating Sisera, a pivotal moment that fulfills Deborah's prophecy and brings God's victory to completion.

Judges 4 19 Word analysis

• And he said to her: Sisera is the speaker, exhausted and desperate after defeat. The simplicity of the address indicates an expectation of immediate help based on the assumed Kenite-Canaanite alliance and the hospitality custom.
• Give me: A direct plea, highlighting Sisera's vulnerability and his authoritative, yet now weakened, position.
• I pray thee: (Hebrew: na’, נָא) - An interjection of request or entreaty. It adds politeness but also urgency and dependence, a stark contrast to his usual military might. It signifies a humbled general, not a triumphant one.
• a little water: (Hebrew: mayim, מַיִם - water, often used in plural for commonality) Sisera asks for the most basic necessity. "A little" (מְעַט - me‘aṭ) emphasizes his humility and perceived minimal request. It indicates his severe thirst from battle and flight.
• to drink: (Hebrew: shatah, שָׁתָה) – The common verb for drinking. It points to a primary physical need.
• for I am thirsty: (Hebrew: tsameh, צָמֵא - thirsty) This direct statement explains the request and underscores Sisera's dire condition. It establishes his immediate physiological need, making him susceptible to Jael's unexpected hospitality.
• And she opened: (Hebrew: pathach, פָּתַח) - Indicates an intentional action, a deliberate response from Jael, who is not acting on immediate impulse but with a clear intent.
• a bottle of milk: (Hebrew: ne'od chalav, נֵאֹד חָלָב)
  • Ne'od (נֵאֹד) usually refers to a "waterskin" or "leather bottle," typically used for carrying liquids like water or wine. It's a common container in a nomadic context.
  • Chalav (חָלָב) means "milk." The cultural context of ancient Israel shows milk (especially curdled or fermented milk) was a common drink, often richer and more substantial than water. It was known to be filling and could induce sleepiness due to its fat content, preparing Sisera for his fate. It demonstrates Jael's strategic thinking. She did not offer what he asked, but something more potent that would serve her ultimate purpose.
• and gave him drink: (Hebrew: shakah, שָׁקָה - to give to drink) This confirms she provided refreshment, but the type of drink (milk) deviates critically from his request (water), subtly changing the dynamics and consequences.
• and covered him: (Hebrew: kasah, כָּסָה - to cover, conceal, hide) This act of covering implies care, hospitality, and protection in a literal sense (with a blanket or hide within the tent). However, in this context, it functions as a deliberate act of concealing Sisera, making him feel secure and comfortable enough to fall into a deep sleep, thereby sealing his doom. It adds to the deceit, giving Sisera a false sense of safety. The "covering" also can imply 'hiding him from view' from any pursuers or 'covering over' her true treacherous intentions.

• "Give me...a little water...for I am thirsty." This phrase portrays Sisera's physical distress and his reliance on Jael. His request for "a little water" underscores his desperate, unpretentious need. This raw vulnerability is significant, as the mighty general of Canaan's oppressive army is reduced to begging for a simple drink. It contrasts sharply with his former power.
• "she opened a bottle of milk, and gave him drink, and covered him." This clause reveals Jael's cunning. She does not refuse his request, nor does she provide precisely what he asked. Instead, she provides a "superior" form of refreshment (milk, often fermented, inducing sleep) which, under the guise of generous hospitality, directly facilitates his vulnerability. The sequence of actions—giving him drink, then covering him—establishes a facade of welcoming care that prepares him for a deceptive slumber, setting the stage for her subsequent deadly act. Her actions create a sanctuary of false security.

Judges 4 19 Bonus section

The type of "milk" Jael offers could have been leban, a fermented sour milk common in the Middle East, which is both filling and known to induce drowsiness. This detail heightens the effectiveness of Jael's strategy in subduing Sisera. Furthermore, Jael's tent was typically the domain of women in nomadic culture, offering Sisera an extra layer of perceived security and a degree of seclusion where a man would not be expected to encounter male members of the household who might be loyal to him. Her action, though betraying cultural expectations of hospitality, is framed within the divine narrative as an act of courageous zeal for the Lord's people against an enemy of God, making her a celebrated figure in the Song of Deborah (Judges 5). This points to the ethical complexities often found in Judges, where God's purposes are achieved through actions that might challenge human moral conventions but serve a higher divine justice.

Judges 4 19 Commentary

Judges 4:19 presents Jael's cunning and active role in God's plan for Israel's deliverance, following Deborah's prophecy. Sisera's plea for water underscores his complete physical and mental exhaustion, a mighty warrior reduced to utter helplessness. His request is simple, immediate, and highlights the basic human need for sustenance. Jael's response is strategically manipulative. Instead of mere water, she provides milk—a drink known to be heavier, more satisfying, and potentially soporific, preparing Sisera for a deep, vulnerable sleep. This seemingly acts as generous hospitality, a cultural imperative in the ancient Near East, but it's executed with an ulterior motive. The act of "covering him" further enhances this false sense of security, signaling comfort and protection within the Kenite tent, a safe haven where Sisera expected refuge due to the peace treaty with his king. The verse highlights Jael's deceptive benevolence, which is lauded as blessed action within the divine narrative of deliverance despite violating conventional hospitality norms and a peace treaty. It showcases God's sovereignty working through unexpected and seemingly paradoxical means—a woman acting through deceptive hospitality—to achieve His purpose of bringing down a mighty oppressor and fulfilling prophetic word. This incident demonstrates that God can use the weak, the overlooked, and unconventional tactics to bring about His perfect will and confound the strong.