Hakim-hakim 4:24

Bahasa Indonesia Sehari-hari

Dan kekuasaan orang Israel kian keras menekan Yabin, raja Kanaan, sampai mereka melenyapkan Yabin, raja Kanaan itu.

Parallel Translations

Alkitab Terjemahan Baru
Dan kekuasaan orang Israel kian keras menekan Yabin, raja Kanaan, sampai mereka melenyapkan Yabin, raja Kanaan itu.

Alkitab Terjemahan Lama
Maka makin lama makin beratlah tangan bani Israel menekan Yabin, raja Kanaan, sehingga ditumpasnya akan Yabin, raja Kanaan itu.

Contextual Overview

¹⁷ Howebeit Sisara fled away on his feete to the tent of Iael the wife of Haber the Kenite (for there was peace betweene Iabin the king of Hazor, and the houshoulde of Haber the Kenite.) ¹⁸ And Iael went out to meete Sisara, and sayd vnto him: Turne in my lorde, turne in to me, feare not. And whan he had turned in vnto her into her tent, she couered him with a mantell. ¹⁹ And he sayd vnto her: Geue me I pray thee a litle water to drincke, for I am thirstie. And she opened a bottle of milke, and gaue him drincke, & couered him. ²⁰ And agayne he sayd vnto her: Stande in the doore of the tent, and whan any man doth come and enquere of thee, whether ther be any man here, thou shalt say, naye. ²¹ Then Iael Habers wyfe, toke a nayle of the tent, & an hammer in her hande, and went softly vnto him, and smote ye nayle into the temples of his head, and fastened it into the ground (for he slumbred sore, and was wery) and so he died. ²² And beholde, as Barak folowed after Sisara, Iael came out to meete him, & said vnto him: Come, and I will shewe thee the man whom thou sekest. And when he came in to her tent, behold Sisara lay dead, and the nayle was in his temples. ²³ And so God brought Iabin the kyng of Chanaan into subiection that day before the children of Israel. ²⁴ And the hand of the children of Israel prospered, and preuayled against Iabin the kyng of Chanaan, vntil they had destroyed Iabin king of Chanaan.

Bible Verse Review
  from Treasury of Scripure Knowledge

prospered: etc. Heb. going, went and was hard against, 1 Samuel 3:12

Reciprocal: Judges 3:3 - Canaanites Psalms 74:12 - working

Cross-References

Genesis 4:15
And the Lorde said vnto him: Uerely whosoeuer slayeth Cain, he shalbe punished seuen folde. And the Lorde set a marke vpon Cain, lest any man fyndyng hym shoulde kyll hym.

Matthew 18:22
Iesus sayth vnto hym, I say not vnto thee vntyll seuen tymes: but, vntyll seuentie tymes seuen.

Gill's Notes on the Bible

And the hand of the children of Israel, prospered and prevailed against Jabin, the king of Canaan,.... They continued their wars with him, in which they were successful:

until they had destroyed Jabin, king of Canaan; took him, and put him to death, and took his cities, and destroyed the inhabitants of them, and so acted more agreeably to the declared will of God, that they should not spare the Canaanites, but destroy them.

Barnes' Notes on the Bible

See the margin. The meaning is, that Barak’s great victory was the beginning of a successful resistance to Jabin, by which the Israelites recovered their independence, and finally broke the Canaanite power. Accordingly, we hear no more of Canaanite domination in the Book of Judges.

Clarke's Notes on the Bible

Verse Judges 4:24. 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.