Judges 5:3
Hear, O you kings; give ear, O you princes; I, even I, will sing to the LORD; I will sing praise to the LORD God of Israel.
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EXPOSITORY (ENGLISH BIBLE)
(3) Hear, O ye kings.—There were no kings or princes in Israel, but the appeal is to the “kings of the earth,” as in Psalm 2:10; for which reason the LXX. render “princes” by satraps. The Chaldee refers it to the kings allied with Jabin.

Jdg 5:3. Hear, O ye kings, &c. — The prophetess begins her song with summoning the attention of the neighbouring kings and princes, that they might understand and lay to heart what God had done for Israel, and learn from thence not to oppress them, lest the same vengeance which had fallen upon Jabin and his people should be inflicted on them. I, even I, will sing unto the Lord — She declares that Jehovah should be the object of her praise, who, she would have the world to know, was superior to all in power, and would defend his people while they depended on him alone.5:1-5. No time should be lost in returning thanks to the Lord for his mercies; for our praises are most acceptable, pleasant, and profitable, when they flow from a full heart. By this, love and gratitude would be more excited and more deeply fixed in the hearts of believers; the events would be more known and longer remembered. Whatever Deborah, Barak, or the army had done, the Lord must have all the praise. The will, the power, and the success were all from Him.Render "For the leading of the leaders in Israel (the princes), for the willingness of the people (to follow them) bless ye the Lord." See Deuteronomy 32:42 note, and compare Judges 5:9 and Judges 5:13, where the nobles and the people are again contrasted. 2, 3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel—the people have willingly offered themselves" [Robinson]. You especially that live near to Israel, and have evil minds and designs against Israel, know this for your instruction, and caution, and terror too, if you shall presume to molest them.

To the Lord God of Israel, who, as you see by this plain instance, is both able and resolved to defend them from all their enemies. Hear, O ye kings; give ear, O ye princes,.... Not only the neighbouring ones, but all the kings and princes of the earth, far and near, then and in succeeding ages; Deborah desires and wishes that all potentates might hear of the wonderful works of God done for his people, that they might learn to know there is one that is higher than they, to whom all the amazing things done in the world are to be ascribed; and be cautious how they oppressed the people of God, since sooner or later he would avenge them on them. The Targum restrains this to the kings that came with Sisera and the governors with Jabin; but if there were any such, as it is not improbable there were, see Judges 5:19; yet it is most likely that they were slain with them: there are some, as Kimchi observes, who think this respects the people of Israel, who were all the sons of kings; but the first sense is best:

I, even I, will sing unto the Lord, I will sing praise to the Lord God of Israel: which are the words of Deborah particularly, and the repetitions serve to express how cordial, earnest, and vehement she was in her praise and thankfulness to God; thereby setting an example to others, encouraging them to the same practice, and directing persons of every rank and quality to give praise only to Jehovah, the self-existing, everlasting, and unchangeable Being; to him who is the Lord and God of Israel in a peculiar manner, and not to any of the gods of the Gentiles.

Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I will sing praise to the LORD God of Israel.
EXEGETICAL (ORIGINAL LANGUAGES)
3. The great ones of the earth are called upon to attend the praises of the victorious God of Israel. Hear … give ear a frequent parallelism, e.g. Genesis 4:23; kings … princes again in Habakkuk 1:10; Psalm 2:2; Proverbs 8:15; Proverbs 31:4. The word for princes thus occurs chiefly in the later literature, but it may have belonged to the elevated style in ancient poetry. I, unto Yahweh I will sing; there is a ring about the words in the original, and a strong emphasis on the pronoun. I will make melody, with voice and instruments, a word specially frequent in the Psalter.Verse 3. - Her song was worthy to be listened to by kings and princes. She calls their attention to the tale she had to tell of the great acts of the Lord. In order to be quite sure, Sisera entreated his hostess to stand before the door and turn any one away who might come to her to seek for one of the fugitives. עמד is the imperative for עמדי rof , as the syntax proves that the word cannot be an infinitive. The anomaly apparent in the use of the gender may be accounted for on the ground that the masculine was the more general form, and might therefore be used for the more definite feminine. There are not sufficient grounds for altering it into עמוד, the inf. abs. Whether Jael complied with this wish is not stated; but in the place of anything further, the chief fact alone is given in Judges 4:21, namely, that Jael took a tent-plug, and went with a hammer in her hand to Sisera, who had fallen through exhaustion into a deep sleep, and drove the plug into his temples, so that it penetrated into the earth, or the floor. The words ויּעף והוּא־נרדּם are introduced as explanatory of the course of the events: "but he was fallen into a deep sleep, and exhausted," i.e., had fallen fast asleep through exhaustion. "And so he died." ויּמת is attached as a consequence to וגו התּצנח ... ותּתקע, whereas ויּעף belongs to the parenthetical clause נרדּם והוּא. This is the explanation adopted by Rosenmller, and also in the remark of Kimchi: "the words ויּעף נרדּם indicate the reason why Sisera neither heard Jael approach him, nor was conscious of the blow inflicted upon him." For the combination of ויּעף with ויּמת, "then he became exhausted and died," which Stud. and Bertheau support, does not give any intelligible thought at all. A man who has a tent-peg driven with a hammer into his temples, so that the peg passes through his head into the ground, does not become exhausted before he dies, but dies instantaneously. And ויּעף, from עוּף, equivalent to עיף (Jeremiah 4:31), or יעף, and written with Patach in the last syllable, to distinguish it from עוּף, volare, has no other meaning than to be exhausted, in any of the passages in which it occurs (see 1 Samuel 14:28, 1 Samuel 14:31; 2 Samuel 21:15). The rendering adopted by the lxx, ἐσκοτώθη, cannot be grammatically sustained.
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