Judges 4 6

Judges 4:6 kjv

And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, 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?

Judges 4:6 nkjv

Then she sent and called for Barak the son of Abinoam from Kedesh in Naphtali, and said to him, "Has not the LORD God of Israel commanded, 'Go and deploy troops at Mount Tabor; take with you ten thousand men of the sons of Naphtali and of the sons of Zebulun;

Judges 4:6 niv

She sent for Barak son of Abinoam from Kedesh in Naphtali and said to him, "The LORD, the God of Israel, commands you: 'Go, take with you ten thousand men of Naphtali and Zebulun and lead them up to Mount Tabor.

Judges 4:6 esv

She sent and summoned Barak the son of Abinoam from Kedesh-naphtali and said to him, "Has not the LORD, the God of Israel, commanded you, 'Go, gather your men at Mount Tabor, taking 10,000 from the people of Naphtali and the people of Zebulun.

Judges 4:6 nlt

One day she sent for Barak son of Abinoam, who lived in Kedesh in the land of Naphtali. She said to him, "This is what the LORD, the God of Israel, commands you: Call out 10,000 warriors from the tribes of Naphtali and Zebulun at Mount Tabor.

Judges 4 verses

Judges 4 6 Meaning

Judges 4:6 describes Deborah, a prophetess and judge of Israel, initiating God's command to Barak. She informs him that the LORD God of Israel has issued a specific military directive: to gather ten thousand men from the tribes of Naphtali and Zebulun and position them on Mount Tabor. This verse highlights God's active involvement in the deliverance of Israel from the oppression of Jabin, King of Hazor, and his military commander Sisera. It sets the stage for a divinely orchestrated confrontation and emphasizes God's authoritative will communicated through His chosen servant.

Judges 4 6 Context

Judges chapter 4 takes place during one of Israel's repeated cycles of apostasy, oppression, and deliverance found in the Book of Judges. After the peace established by Ehud, the Israelites again "did evil in the sight of the LORD" (Jdg 4:1). Consequently, God sold them into the hand of Jabin, the powerful Canaanite King of Hazor, whose military commander Sisera possessed a formidable army, notably 900 iron chariots. For twenty years, this oppression was severe, causing Israel to cry out to the LORD. In response, God raised up Deborah, a unique figure as both a judge administering justice under the Palm of Deborah and a prophetess through whom God communicated His will directly to the people. Verse 6 marks the moment she initiates the divine plan for deliverance by summoning Barak, God's chosen general, to convey the LORD's specific instructions for confronting Sisera's forces. This scene contrasts Israel's deep oppression with God's immediate and strategic intervention through a prophetess, challenging contemporary beliefs that powerful pagan gods or human might were ultimate, by showcasing Yahweh's decisive power and initiative.

Judges 4 6 Word analysis

• "she sent and called Barak": Deborah (דְּבוֹרָה, Devorah - meaning "bee"), a woman, initiates contact and summons the male military leader. This immediately highlights her unique position of authority as a judge and prophetess in Israel, signifying divine enablement over societal norms of the time.
• "Barak" (בָּרָק, Baraq): Meaning "lightning," potentially contrasting with his initial reluctance shown in subsequent verses. His name signifies sudden power, though it is derived from God, not inherent in him.
• "son of Abinoam" (אֲבִינֹעַם, Avino'am): A standard patronymic, meaning "my father is delight." It establishes Barak's lineage but offers no direct spiritual significance beyond identification.
• "out of Kedesh-naphtali" (קֶדֶשׁ נַפְתָּלִי, Qedesh Naphtali): Kedesh was one of the cities of refuge in the territory of Naphtali, indicating Barak's tribal affiliation, one of the two tribes God specifically commanded to participate in the battle. This regional origin connects him directly to the tribes that would form the core of the fighting force.
• "Hath not the LORD God of Israel commanded thee" (הֲלֹא צִוָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל, Halo tsivvah YHVH Elohei Yisrael): This is a powerful rhetorical question, functioning as a firm affirmation of a direct divine command.
  • "LORD" (יְהוָה, YHVH): The personal covenant name of God, emphasizing His relational and unchanging nature.
  • "God of Israel" (אֱלֹהֵי יִשְׂרָאֵל, Elohei Yisrael): Specifies Yahweh as the unique deity who reigns over, guides, and is bound in covenant with Israel. This distinction is crucial in contrast to the numerous local Canaanite deities. It highlights His singular authority over His chosen nation.
  • "commanded" (צִוָּה, tsivvah): Implies a binding, authoritative instruction that requires immediate and unreserved obedience.
• "Go and draw toward mount Tabor" (לֵךְ וּמָשַׁכְתָּ בְהַר תָּבוֹר, Lekh u'mashakhta behar Tavor):
  • "Go" (Lekh): A simple, direct imperative, indicating immediate action.
  • "draw toward" (u'mashakhta): Can mean "draw," "lead," "pull," or "entrain." It suggests not just going but gathering forces and bringing them to the location.
  • "mount Tabor" (הַר תָּבוֹר, har Tavor): A prominent, isolated, dome-shaped mountain strategically located in the Jezreel Valley, ideal for assembling an army and surveying the plains. It provides natural defensive advantages against chariots.
• "take with thee ten thousand men of the children of Naphtali and of the children of Zebulun": This is a precise military instruction.
  • "ten thousand men": A specific number, not random. It is a large, significant force from a human perspective, yet still small compared to Sisera's military might, especially his 900 iron chariots. This choice indicates God's specificity and sovereignty in the strategic details.
  • "children of Naphtali and of the children of Zebulun": The specification of these two northern tribes (the "territory of Naphtali and Zebulun" also mentioned in Isa 9:1-2) shows divine intention and implies that these tribes, being close to the center of Canaanite power and suffering greatly under oppression, would be motivated for the fight.

Words-group by words-group analysis:

• "And she sent and called Barak... and said unto him, Hath not the LORD God of Israel commanded thee...?": This entire opening sequence demonstrates Deborah's unique prophetic authority and courage. She doesn't suggest or advise; she conveys a divine command. The rhetorical question emphasizes the non-negotiable, divine origin of the message, establishing the will of Yahweh as the absolute determinant. This phrasing serves as a strong challenge to Barak's will, demanding his full acceptance and obedience, not just his consideration. It is a clear polemic, stating that the true authority lies not in Jabin or Sisera or human power, but in Yahweh, the God who commands even military strategies.
• "Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun": This precise and detailed instruction underlines God's providential oversight in warfare. It shows God's full strategic plan, down to the numbers and specific tribal contributions, contrasting sharply with humanly derived war strategies which might prioritize different numbers or troop compositions. The detail provides not only instruction but also divine assurance that this is a well-thought-out, infallible plan directly from the sovereign commander, implying His knowledge of the land, the enemy, and the path to victory.

Judges 4 6 Bonus section

• The Significance of Mount Tabor: This basaltic, cone-shaped mountain (approximately 1,900 feet high) offers an excellent strategic defensive position due to its steep slopes, particularly from the west. It also provides panoramic views of the Jezreel Valley (Esdraelon Plain), a wide open expanse ideal for chariot warfare. By commanding the Israelites to gather on Mount Tabor, God chose a location where Sisera's fearsome iron chariots would be rendered ineffective on the ascent, yet were highly vulnerable in the plain below, setting the stage for divine intervention involving a torrential rain later in the narrative.
• Polemic against Canaanite Deities: The narrative, particularly God's direct command for battle and His strategic intervention, serves as a strong polemic against the Canaanite pantheon. Canaanites, including King Jabin and his general Sisera, likely worshipped Baal, who was associated with storm, rain, and fertility, and their chariots symbolized power believed to be derived from these deities. By Yahweh commanding Israel against such a formidable foe, orchestrating a victory in a valley using weather (implied later in Jdg 5) to neutralize chariots, it powerfully asserts Yahweh's supreme authority over weather, warfare, and all gods.
• Divine Sovereignty and Human Responsibility: This verse clearly demonstrates God's sovereignty: He commands, provides the plan, specifies the participants, and designates the location. However, it also highlights human responsibility: Barak is still called to obey and actively rally the men. This synergistic relationship underscores that while God initiates and guarantees success, He involves human agents in the unfolding of His redemptive plan, requiring faith-filled action.

Judges 4 6 Commentary

Judges 4:6 is the pivotal moment that ignites Israel's deliverance from two decades of Canaanite oppression. It showcases Deborah's unparalleled spiritual authority, derived not from her gender or social standing, but directly from her role as God's prophetess and judge. Her message to Barak is not a request but a declaration of Yahweh's explicit will, removing any doubt about the divine origin of the impending military campaign. The specification of Mount Tabor and the ten thousand men from Naphtali and Zebulun reveals God's meticulous, strategic planning. Despite Sisera's formidable force of iron chariots, God provides a precise tactical instruction, demonstrating His sovereignty over military might and challenging any trust placed in human or pagan strengths. The narrative here establishes that the battle is inherently God's, commanded by Him, orchestrated by Him, and therefore, His victory. It is a powerful example of divine initiative coupled with the necessity of human obedience.