Judges 5:28 — Word Study
WLCבְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָֽאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃
BSASisera’sÇîyçᵉrâʼ motherʼêm [the queen, his female parent] lookedshâqaph■ throughbᵉʻad the windowchallôwn [gazing out, peering] she peered throughbᵉʻad the latticeʼeshnâb [a crisscross pattern, a decorative screen] and lamentedyâbab△▸ [cried out, mourned] Whymaddûwaʻ [for what reason, on account of what] is his chariotrekeb [vehicle, war carriage] so longbûwsh■ in comingbôwʼ [delayed, taking time to arrive] Whatmaddûwaʻ has delayedʼâchar■ [caused to tarry, hindered] the clatterpaʻam [sound, noise] of his chariotsmerkâbâh [war vehicles, cavalry]
| Greek | English | Parsing |
|---|---|---|
| בְּעַד֩ | through | Prep |
| הַחַלּ֨וֹן | the window | Particle, noun common masculine singular absolute |
| נִשְׁקְפָ֧ה | she looked down | Verb, Niphal, perfect third person feminine singular |
| וַתְּיַבֵּ֛ב | and she lamented | Verb, Piel, sequential imperfect third person feminine singular |
| אֵ֥ם | [the] mother of | Noun common, feminine singular construct |
| סִֽיסְרָ֖א | Sisera | Noun proper masculine |
| בְּעַ֣ד | through | Prep |
| הָֽאֶשְׁנָ֑ב | the widow-lattice | Particle, noun common masculine singular absolute |
| מַדּ֗וּעַ | why? | Particle |
| בֹּשֵׁ֤שׁ | has it delayed | Verb, Piel, perfect third person masculine singular |
| רִכְבּוֹ֙ | chariot his | Noun common masculine singular construct, suffix |
| לָב֔וֹא | to come | Preposition, verb qal infinitive construct common |
| מַדּ֣וּעַ | why? | Particle |
| אֶֽחֱר֔וּ | have they delayed | Verb, Piel, perfect third person common plural |
| פַּעֲמֵ֖י | [the] hoof-beats of | Noun common, masculine plural construct |
| מַרְכְּבוֹתָֽיו׃ | chariots his | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sisera’s mother looked through the window; she peered through the lattice and lamented: ‘Why is his chariot so long in coming? What has delayed the clatter of his chariots?’ |
| KJV | The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? |
| ASV | Through the window she looked forth, and cried, The mother of Sisera cried through the lattice, Why is his chariot so long in coming? Why tarry the wheels of his chariots? |
| YLT | Through the window she hath looked out — Yea, she crieth out — the mother of Sisera, Through the lattice: Wherefore is his chariot delaying to come? Wherefore tarried have the steps of his chariot? |
| WEB | “Through the window she looked out, and cried: Sisera’s mother looked through the lattice. ‘Why is his chariot so long in coming? Why do the wheels of his chariots wait?’ |
| BBE | Looking out from the window she gave a cry, the mother of Sisera was crying out through the window, Why is his carriage so long in coming? When will the noise of his wheels be sounding? |
Where they part company is בֹּשֵׁשׁ — see How Translations Differ.
The sentence is structured around Sisera's mother's actions and emotions, with her lament forming the core of the message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקַף
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 5:28
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of Sisera's Mothergenerated
Judges 5:28 depicts the moment when Sisera's mother anxiously looks out the window, lamenting her son's delayed return from battle. This scene illustrates the emotional turmoil of a mother waiting for news of her child, reflecting both personal loss and the broader context of Israel's struggle against Canaanite oppression. The surrounding verses provide a glimpse into the aftermath of battle and the contrasting responses of the community, emphasizing the themes of victory and sorrow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 1:2 | Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers and instructed them: “Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this injury.” |
| 2 | Song of Solomon 2:9 | |
| 3 | Judges 4:15 | And in front of him the LORD routed with the sword Sisera, all his charioteers, and all his army. Sisera abandoned his chariot and fled on foot. |
| 4 | Song of Solomon 8:14 | |
| 5 | James 5:7 | Be patient, then, brothers, until the Lord’s coming. See how the farmer awaits the precious fruit of the soil—how patient he is for the fall and spring rains. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יָבַב, va.te.ya.Bevgenerated
The verb יָבַב (ya.vav) means 'to cry out' or 'to lament'. It is used here in the Piel form, which indicates an intense or shrill cry, highlighting the depth of Sisera's mother's sorrow. This word captures the emotional response of a mother who fears for her son's safety and expresses her distress aloud.
The context of her lamentation is significant; it shows not only her personal grief but also the societal implications of Sisera's absence. Her cry resonates with the collective anxiety of a community engaged in conflict, making her words a poignant reflection of the human experience in times of war.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נִשְׁקְפָ֧ה (nish.ke.Fah), she looked, governs the sentence, with a series of phrases describing her actions and thoughts. The structure emphasizes her gaze through the window and her lament, creating a vivid image of her anxious anticipation.
The sentence is built around her actions, with the prepositional phrases detailing the location and the emotional responses following her observations. This layered structure enhances the emotional depth of the verse.
Septuagint Backgroundgenerated
The Septuagint translates יָבַב as ἐκέκραξεν (ekekraxen), meaning 'she cried out'. This choice emphasizes the vocal expression of distress, aligning with the emotional tone of the original Hebrew while providing a slightly different nuance in Greek.
The Greek word θυρίδος (thyridos) for 'window' suggests a physical barrier between the mother and her son, reinforcing the theme of separation and longing present in the Hebrew text.
In plain words — the whole versegenerated
Judges 5:28 describes Sisera's mother looking out of a window, worried about her son's delay in returning from battle. She cries out in lament, asking why his chariot is taking so long to arrive and what could be causing the delay. This moment captures her anxiety and the emotional toll of waiting for news during a time of conflict.
Frequently Asked Questionsgenerated
She laments the delay of her son's return from battle, expressing her worry and sorrow through her cries.
The window symbolizes a barrier between Sisera's mother and the outside world, highlighting her isolation and concern as she waits for news.
The structure emphasizes her actions and emotional responses, creating a vivid picture of her anxious anticipation and deep sorrow.
Her questioning reflects not only her personal anguish but also the broader societal implications of loss and the uncertainty faced by those waiting for loved ones in conflict.
Reflection Questionsgenerated
- What emotions do you think Sisera's mother is experiencing as she waits for her son's return?
- How does the imagery of the window enhance the understanding of her situation?
- In what ways can we relate to the feelings of anxiety and longing expressed in this verse?
- How might this lament reflect the experiences of families during times of war and conflict?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe mother of Sisera looked out at a window,.... Which perhaps looked towards the high road, in which she expected Sisera to return in his chariot with his victorious army; and she was looking out
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLooked out at a window, expecting to see him returning; for she concluded that he went forth not so much to fight as to take the spoil.
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:28 The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots?Ver. 28. The mother of Sisera.] Per hypotyposin, Mulierum hostilium iactationes cum sarcasmo traducit.
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) The mother of Sisera.—With a bold poetic impetuosity the scene is changed, and the prophetess, with a few broad touches, sets before us the last scene of the strange eventful history. The mother of Sisera and her attendant princesses had looked for the triumph and return of the host as confidently as the ladies of Spain expected the return of the Armada, or as the ladies of Aberdeen sat, “with their fans into their hand,” looking out for the sails of Sir Patrick Spens. We have a similar scene in the Persians of Æschylus, where the great Atossa wails over the miserable flight of her defeated son Xerxes. In that, however, there is more of pity and less of derision, though, no doubt, the…
Read Charles John Ellicott on Judges 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Cried through the lattice] This is very natural: in the women's apartments in the East the windows are latticed, to prevent them from sending or receiving letters, c. The latticing is the effect of the jealousy which universally prevails in those countries. Why is his chariot so long in coming?] Literally, Why is his chariot ashamed to come? Dr. Lowth has very justly observed, that this is a striking image of maternal solicitude, and of a mind divided between hope and fear. "The mother of Sisera looked out at a window She cried through the lattice, 'Why is his chariot so long in coming? Why tarry the wheels of his chariot?' "Immediately, impatient of delay, she prevents the…
Read AdamClarke on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges28–30. The mother of Sisera. The last scene is a fine piece of dramatic irony. The king’s mother is pictured as waiting eagerly for her son’s return; her disappointment is left to the imagination.
Read Cambridge on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe scene is changed to the palace of Sisera.
Read Albert Barnes on Judges 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Sisera’s mother looked through the window; she peered through the lattice and lamented: ‘Why is his chariot so long in coming? What has delayed the clatter of his chariots?’
“Through the window she looked out, and cried: Sisera’s mother looked through the lattice. ‘Why is his chariot so long in coming? Why do the wheels of his chariots wait?’
Sisera’s mother looked through the window; she peered through the lattice and lamented: ‘Why is his chariot so long in coming? What has delayed the clatter of his chariots?’
Through the window she looked; Sisera’s mother cried out through the lattice: ‘Why is his chariot so slow to return? Why are the hoofbeats of his chariot-horses delayed?’
Tyndale line
The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
Through the window she looked forth, and cried, The mother of Sisera cried through the lattice, Why is his chariot so long in coming? Why tarry the wheels of his chariots?
Through the window she looked forth, and cried, the mother of Sisera cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
The mother of Sisera looked out at a windowe, and cryed thorowe the lattesse, Why is his charet so long a comming? why tary the wheeles of his charets?
Strictly literal
Them other of Sisera looketh out at the window, And crieth through the lattice, Why is his chariot so long in coming? Why tarry the trampings of his chariots?
Through the window she hath looked out — Yea, she crieth out — the mother of Sisera, Through the lattice: Wherefore is his chariot delaying to come? Wherefore tarried have the steps of his chariot?
She has looked out through the window—Indeed, she cries out—the mother of Sisera, || Through the lattice: Why is his chariot delaying to come? Why have the steps of his chariot tarried?
Out of the window looked and moaned the mother of Sissera, through the lattice, Why tarrieth his chariot so long in coming? why lag the wheels of his chariot?
Out of a window she looked— the mother of Sisera looked through the lattice and she called out in sadness, 'Why has it taken his chariot so long to come? Why have the hoofbeats of the horses that pull his chariots been delayed?'
From the Latin
His mother looked out at a window, and howled: and she spoke from the dining room: Why is his chariot so long in coming back? Why are the feet of his horses so slow?
Simplified
Sisera's mother looked out from the window. Through the latticed window she cried out, ‘Why is his chariot taking so long to come? Why is the sound of his chariot arriving so delayed?’
Looking out from the window she gave a cry, the mother of Sisera was crying out through the window, Why is his carriage so long in coming? When will the noise of his wheels be sounding?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) of Judges 5:28 presents the scene of Sisera's mother lamenting the delay of her son's return. The Septuagint (LXX) agrees with the MT in most aspects, matching 14 out of 16 words, although it has its own unique word order and articles, which may slightly alter the flow of the text. However, the specific wording and structure of the LXX are not provided here, making it difficult to identify any significant differences in meaning. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the MT and LXX can be considered largely in agreement on the content of this lament.
בְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָֽאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃
14 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 5:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Prep — PrepHAcbsc
חַלּוֹן (challown) means 'window' in Hebrew, referring to an opening or perforation in a wall. The term is noted as both masculine and feminine in gender. It emphasizes the concept of a window as a means of light and air entering a space.
חַלּוֹן n.m. and f. window
base
H2474 חַלּוֹן window
2474 challown khal-lone'
a window (as perforated):--window.
חַלּוֹן (chal.lon) — window.
window (piercing of the wall)
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
win'-do.
See HOUSE, II, 1, (9).
Window
Properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (2 Kings 1:2; Acts 20:9). The spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall (Josh. 2:15; 2 Cor. 11:33). The clouds are metaphorically called the “windows of heaven” (Gen. 7:11; Mal. 3:10). The word thus rendered in Isa. 54:12 ought rather to be rendered “battlements” (LXX., “bulwarks;” R.V., “pinnacles”), or as Gesenius…
The window of an Oriental house consists generally of an aperture closed in with lattice-work. (Judges 5:28; Proverbs 7:6) Authorized Version "casement;" (Ecclesiastes 12:3) Authorized Version "window;" (Solomon 2:9; Hosea 13:3) Authorized Version "chimney." Glass has been introduced into Egypt in modern times as a protection against the cold of winter, but lattice-work is still the usual, and with the poor the only, contrivance for closing the window. The windows generally look into the inner court of the house, but in every house one or more look into the street. In Egypt these outer windows generally project over the doorway. [HOUSE]
→ General scriptures concerning Ge 6:16; 26:8; Jos 2:15,21; 1Ki 6:4; Eze 40:16-36; Ac 20:9
שָׁקַף (sha.qaph) is a Hebrew verb meaning to look down or out, often implying an action of leaning over to gaze. It encompasses the ideas of overhanging and peeping, with forms indicating both passive and active looking. The entries suggest its use in contexts where one overlooks or observes from a height.
[שָׁקַף] vb. Niph. Hiph. overhang, look out and down
Niph. lean over (and look), look down
Hiph. look down
base
H8259 שָׁקַף overhang, look out and down . lean over (and look), look down
. look down
8259 shaqaph shaw-kaf'
a primitive root; properly, to lean out (of a window), i.e.
(by implication) peep or gaze (passively, be a spectacle):--
appear, look (down, forth, out).
שָׁקַף (sha.qaph) — to look.
1) to overlook, look down or out, overhang, look out and down
1a) (Niphal) to lean over (and look), look down
1b) (Hiphil) to look down, look down upon
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
יָבַב (yabab) is a primitive Hebrew root meaning to cry out or bawl. It specifically appears in the Piel form, which indicates a more intense or shrilly cry, as noted in Judges 5:28. The entries consistently emphasize this meaning without significant disagreement.
[יָבַב] vb. only Pi. cry shrilly—Pi. Ju 5:28
ref
H2980 יָבַב
2980 yabab yaw-bab
a primitive root; to bawl:--cry out.
יָבַב (ya.vav) — to cry.
(Piel) to cry, cry shrilly
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סִיסְרָא (sis.ra) refers to Sisera, a Canaanite general under King Jabin of Hazor, known for being defeated by Jael. The name is associated with 'battle array' and appears in contexts relating to both the conquest of Israel and the return from exile, indicating its historical significance.
סִיסְרָא 21 n.pr.m.
general of Jabin, king of Hazor
returned exiles
base
H5516 סִיסְרָא
5516 Ciycra'; see-ser-aw'
of uncertain derivation; Sisera, the name of a Canaanitish
king and of one of the Nethinim:--Sisera.
סִיסְרָא (sis.ra) — Sisera.
A man living before Israel's Monarchy, first mentioned at Jdg.4.2
§ Sisera = "battle array"
1) the conquering general under king Jabin of Hazor and slain by Jael
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
סִיסְרָא (sis.ra) — Sisera.
A man living at the time of Exile and Return, first mentioned at Ezr.2.53
§ Sisera = "battle array"
1) the conquering general under king Jabin of Hazor and slain by Jael
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
N-proper — Noun proper masculineHNpm
sis'-er-a (cicera', of doubtful meaning; S(e)isara):
(1) Given in Judges 4 as the captain of the army of Jabin, king of Hazor. The accounts given of the battle of Sisera with Barak, as found in Judges 4 and 5, have important points of difference. The first is a prose, the second a poetic narrative. In the first only Naphtali and Zebulun are mentioned as being under the command of Barak; in the second 6 tribes are given as being under his command. In Judges 4 Sisera is known as the captain of Jabin's forces, while in Judges 5 he seems to have been an independent leader. There is also a difference as to the scene of the battle and as to the manner in which Sisera met his death at the hand of Jael. Because of these points of difference, added to the fact that this is the only account, in these early times, where a king did not lead his own forces, it is thought by many that there is here…
Sisera
(Egypt. Ses-Ra, “servant of Ra”). (1.) The captain of Jabin’s army (Judg. 4:2), which was routed and destroyed by the army of Barak on the plain of Esdraelon. After all was lost he fled to the settlement of Heber the Kenite in the plain of Zaanaim. Jael, Heber’s wife, received him into her tent with apparent hospitality, and “gave him butter” (i.e., lebben, or curdled milk) “in a lordly dish.” Having drunk the refreshing beverage, he lay down, and soon sank into the sleep of the weary. While he lay asleep Jael crept stealthily up to him, and taking in her hand one of the tent pegs, with a mallet she drove it with such force through his temples that it entered into the ground where he lay, and “at her feet he bowed, he fell; where he bowed, there he fell down dead.” The part of Deborah’s song (
(battle array). Captain of the army of Jabin king of Canaan, who reigned in Hazor. He himself resided in Harosheth of the Gentiles. The particulars of the rout of Megiddo and of Sisera’s flight and death are drawn out under the heads of BARAK, DEBORAH, JAEL, KISHON. (B.C. 1296.) After a long interval the name appears in the lists of Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:53; Nehemiah 7:55) It doubtless tells of Canaanite captives devoted to the lowest offices of the temple. (B.C. before 536.)
A general in the army of Jabin king of Hazor, sent by his master against Barak and Deborah, who occupied Mount Tabor with an army. Being defeated, he fled on foot, and was ingloriously slain by Jael, Jud 4:1-5:31. See JAEL.
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Prep — PrepHAcbsc
אֶשְׁנָב (eshnab) refers to a window-lattice or casement. It is derived from an unused root that likely means to leave interstices. The term is used in the context of a latticed window, indicating a structure that allows light while providing some separation.
אֶשְׁנָב n.[m.] window-lattice
base
H822 אֶשְׁנָב
822 'eshnab esh-nawb'
apparently from an unused root (probably meaning to leave
interstices); A latticed window:--casement, lattice.
אֶשְׁנָב (esh.nav) — lattice.
window-lattice
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
lat'-is.
See HOUSE, II, 1, (9).
Lattice
(1.) Heb. ‘eshnabh, a latticed opening through which the cool breeze passes (Judg. 5:28). The flat roofs of the houses were sometimes enclosed with a parapet of lattice-work on wooden frames, to screen the women of the house from the gaze of the neighbourhood.
(2.) Heb. harakim, the network or lattice of a window (Cant. 2:9).
(3.) Heb. sebakhah, the latticed balustrade before a window or balcony (2 Kings 1:2). The lattice window is frequently used in Eastern countries.
this word is used for a latticed window or simply a network placed before a window or balcony. Perhaps the network through which Ahaziah fell and received his mortal injury was on the parapet of his palace. (2 Kings 1:2) (The latticed window is much used in warm eastern countries. It frequently projects from the wall (like our bay windows), and is formed of reticulated work, often highly ornamental, portions of which are hinged so that they may be opened or shut at pleasure. The object is to keep the apartments cool by intercepting the direct rays of the sun, while the air is permitted to circulate freely. --Fairbairn. [See HOUSE and WINDOW]
See HOUSE.
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-o-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
The Hebrew word אָחַר (achar) is a primitive root meaning to delay, tarry, or remain behind. It covers actions like procrastination and hindering others. The entries indicate its use in both Qal and Piel forms, with the Piel form emphasizing causing delay. There is a mention of a verse where it is used, but no specific reference is provided.
אָחַר vb. to remain behind, delay, tarry
Qal and I have tarried until now
Pi.
intensive, delay, tarry
causat. of Qal, cause one to delay, hinder; keep back (= bring late)
base
H309 אָחַר to remain behind, delay, tarry .and I have tarried until now
. . intensive, delay, tarry
. causat. of Qal, cause one to delay, hinder; keep back (= bring late)
309 'achar aw-khar'
a primitive root; to loiter (i.e. be behind); by implication
to procrastinate:--continue, defer, delay, hinder, be late
(slack), stay (there), tarry (longer).
אָחַר (a.char) — to delay.
1) to delay, hesitate, tarry, defer, remain behind
1a) (Qal)
1a1) to delay, tarry (intensive)
1a2) to cause one to delay, hinder, keep back
1b) (Piel) to delay, wait, stay behind (but not in hope)
Also means: ya.char (יָחַר "to delay" H3186)
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
פַּ֫עַם (pa'am) refers to a beat or stroke, and encompasses meanings such as foot, anvil, and occurrence. It can denote a footstep or time, indicating repetitions like once, twice, or thrice. The word is built from a root that suggests various applications related to rhythm and timing.
פַּ֫עַם 118 n.f. beat, foot, anvil, occurrence
base
H6471 פַּ֫עַם beat, foot, anvil, occurrence
6471 pa`am pah'-am
or (feminine) pa;amah {pah-am-aw'}; from 6470; a stroke,
literally or figuratively (in various applications, as
follow):--anvil, corner, foot(-step), going, (hundred-)fold,
X now, (this) + once, order, rank, step, + thrice, ((often-)),
second, this, two) time(-s), twice, wheel.
see HEBREW for 06470
פַּ֫עַם (pa.am) — beat.
1) stroke, beat, foot, step, anvil, occurrence
1a) foot, hoof-beat, footfall, footstep
1b) anvil
1c) occurrence, time, stroke, beat
1c1) one time, once, twice, thrice, as time on time, at this repetition, this once, now at length, now...now, at one time...at another
N-fp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶרְכָּבָה (merkabah) means 'chariot' in Hebrew. It is a feminine noun derived from the related word for chariot, מֶרְכָּב (merkav). The entries consistently define it as a chariot, with no significant disagreement among lexicons.
מֶרְכָּבָה n.f. chariot
base
H4818 מֶרְכָּבָה chariot
4818 merkabah mer-kaw-baw'
feminine of 4817; a chariot:--chariot. See also 1024.
see HEBREW for 04817
see HEBREW for 01024
מֶרְכָּבָה (mer.ka.vah) — chariot.
chariot
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms