King James Version

What Does Judges 4:7 Mean?

Judges 4:7 in the King James Version says “And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; ...” — study this verse from Judges chapter 4 with commentary, cross-references, and original Hebrew word analysis.

“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.”

Judges 4:7 · KJV

Context

5

And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.

6

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?

7

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.

8

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.

9

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.

Read Judges 4 full chapter

Commentary

KJV Study Commentary
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.

This passage relates to Deborah and Barak's victory over Sisera, demonstrating God's sovereign choice and empowerment of deliverers. The judges themselves display varying degrees of faith and character flaws, yet God works through these imperfect human instruments to accomplish His purposes. This illustrates the biblical pattern that God's power is made perfect in human weakness (2 Corinthians 12:9).

Theologically, these early judges establish the pattern of divine deliverance through unlikely means. God chooses the weak, marginalized, and flawed to demonstrate that victory comes from His power, not human strength. This anticipates Paul's teaching that "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty" (1 Corinthians 1:27).

The military victories recorded here serve spiritual purposes—they deliver Israel from physical oppression but more importantly provide opportunity for spiritual renewal. Each deliverance creates space for Israel to return to covenant faithfulness. However, the repeated cycles show these deliverances provided only temporary relief, pointing to the need for the ultimate Deliverer who would provide permanent victory over sin and spiritual oppression through His death and resurrection.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to Deborah and Barak's victory over Sisera. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about Deborah and Barak's victory over Sisera reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 16 words
וּמָֽשַׁכְתִּ֨י1 of 16

“And I will draw”

H4900

to draw, used in a great variety of applications (including to sow, to sound, to prolong, to develop, to march, to remove, to delay, to be tall, etc.)

אֵלֶ֜יךָ2 of 16
H413

near, with or among; often in general, to

אֶל3 of 16
H413

near, with or among; often in general, to

נַ֣חַל4 of 16

“unto thee to the river”

H5158

a stream, especially a winter torrent; (by implication) a (narrow) valley (in which a brook runs); also a shaft (of a mine)

קִישׁ֗וֹן5 of 16

“Kishon”

H7028

kishon, a river of palestine

אֶת6 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

סִֽיסְרָא֙7 of 16

“Sisera”

H5516

sisera, the name of a canaanitish king and of one of the nethinim

שַׂר8 of 16

“the captain”

H8269

a head person (of any rank or class)

צְבָ֣א9 of 16

“army”

H6635

a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (speci

יָבִ֔ין10 of 16

“of Jabin's”

H2985

jabin, the name of two canaanitish kings

וְאֶת11 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

רִכְבּ֖וֹ12 of 16

“with his chariots”

H7393

a vehicle; by implication, a team; by extension, cavalry; by analogy a rider, i.e., the upper millstone

וְאֶת13 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הֲמוֹנ֑וֹ14 of 16

“and his multitude”

H1995

a noise, tumult, crowd; also disquietude, wealth

וּנְתַתִּ֖יהוּ15 of 16

“and I will deliver”

H5414

to give, used with greatest latitude of application (put, make, etc.)

בְּיָדֶֽךָ׃16 of 16

“him into thine hand”

H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 4:7 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 4:7 from Treasury of Scripture Knowledge

Judges 5:211 Kings 18:40Psalms 83:9-10Ezekiel 38:10-161 Samuel 24:18Judges 4:14

Places in This Verse

KishonRiver · Modern: Kishon River · 32.82°N, 35.03°E5 verses across 3 books
View all places in Judges 4 →

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