The list of Israelite tribes continues in this verse, but with the last two lines there is an important shift, since the singers begin to criticize the tribes who refused to respond to the call to help their brothers. The last two lines also begin an important inclusio that sets apart verses 15d-16, so a blank line should be inserted after 15c.

The princes of Issachar came with Deborah: Instead of the princes of Issachar, the Masoretic Text has “my princes in Issachar,” which is a poetic way of describing the leaders of that tribe. Though Hebrew Old Testament Text Project gives this reading an {A} rating, many versions prefer to render this phrase as in Revised Standard Version. For the Hebrew word rendered princes, see the comments on verse 4.2, where it is translated “commander.” As elsewhere, the word rendered princes does not refer to sons of the king, but rather to leaders, chiefs, or rulers. Since this is a military context, some translations say “generals” or “commanders.” Issachar was the fifth son born to Leah and Jacob’s ninth son (Gen 30.17-18). The region allotted to Issachar’s descendants was north of Manasseh and southeast of Zebulun, just west of the Jordan River and south of Mount Tabor. Once again, the tribal name can refer to the territory or to the people. In Hebrew there is no verb in this line, so Revised Standard Version supplies the verb came. Other possibilities are “joined,” “arrived,” and “came down.” For Deborah see verse 4.4. New Jewish Publication Society’s Tanakh says “And Issachar’s chiefs were with Deborah.”

And Issachar faithful to Barak is literally in Hebrew “and Issachar thus Barak,” but some versions have “Naphtali, with Barak” (New Jerusalem Bible). Though Barak is from the region of Naphtali, Hebrew Old Testament Text Project gives Issachar an {A} rating, so it should be retained here. And renders the Hebrew waw conjunction, which here introduces other Israelites who joined in the battle against Sisera. Some may see Issachar’s army divided into two parts with its commanders going with Deborah, and the rest going with Barak. However, in such poetic structures, it is often the case the two lines complement each other. The presence of the Hebrew word for “thus” (ken) also suggests that as the people of Issachar came to assist Deborah, they also came to assist Barak. In other words, they came to assist the team, Deborah and Barak. New International Version provides a good model, stating “The princes of Issachar were with Deborah; yes, Issachar was with Barak.” New Jewish Publication Society’s Tanakh connects this line closely with the next one, saying “As Barak, so was Issachar—Rushing after him into the valley.” But this is not the majority view.

Into the valley they rushed forth at his heels: The valley refers to the Jezreel Valley as in the previous verse (see verse 4.7). They rushed forth is literally “he was sent.” The Hebrew verb for “send” (shalach), which can also mean “scatter” or “spread,” plays an important role in the narrative accounts of the deliverers, beginning with Ehud (verse 3.15) and throughout the rest of the book. Since the verb is singular here, it could refer to Barak or to Issachar. However, because this verb is followed by at his heels, the whole line probably means that the soldiers of Issachar were sent or dispatched to fight under Barak’s command. As in verse 4.10, at his heels (literally “at his feet”) means “under his command,” and the reference to “feet” may be ironic. The pronoun his probably refers to Barak, since he is the last person mentioned in the text. It seems logical to assume that Issachar’s warriors went as directed by Barak and spread throughout the valley. Good News Translation reflects this by saying “and they followed him into the valley” (similarly Contemporary English Version), but this rendering does not seem strong enough for the context. New International Version expresses the tone better with “rushing after him into the valley.”

Some translation models for the first three lines of this verse are:

• The leaders of Issachar joined Deborah,
Yes, the people of Issachar joined Barak,
rushing into the valley after him.

• Leaders from the tribe of Issachar rallied around Deborah,
and their people followed after Barak,
following him into battle in the valley.

Here is the end of the account of those tribes who came quickly to the aid of their brothers. The next line begins a new stanza concerning those who refused to come in aid. A blank line will show this separation.

Among the clans of Reuben there were great searchings of heart: These two lines begin an important inclusio that introduces the Israelite tribes who did not respond to the battle cry to join their brothers to fight Sisera (verses 15de, 16cd). Though there is no conjunction in Hebrew here, translators may wish to begin with a contrastive conjunction, such as “But” (Good News Translation) or “however” (Revised English Bible).

Among the clans of Reuben poses some problems for translators. The Hebrew word for clans comes from a root meaning “division.” But Reuben was already one “division” or “tribe” in Israel, so there is probably a sarcastic note here, implying that the tribe of Reuben was itself divided! Of course, this division among themselves meant that they could not take a unified decision and come to the aid of their brothers. This idea is well expressed by Revised English Bible, if not very poetically: “Reuben however was split into factions.” Good News Translation expresses the same idea with “But the tribe of Reuben was divided.” Reuben was the firstborn son of Jacob and Leah (Gen 29.32). His descendants settled on the eastern side of the Jordan Valley in Ammonite territory, around the modern-day capital of Jordan.

There were great searchings of heart is literally “great resolves of heart.” In Hebrew there is no verb, so Revised Standard Version supplies the phrase there were. Great searchings certainly refers to reflections or resolutions taken by the tribe of Reuben. The Hebrew word rendered searchings normally refers to laws or statutes, but here it seems to have a special meaning, referring to “resolutions” or “decisions.” The word great is certainly ironic, since their “great” reflections yielded nothing. The heart in Hebrew is the seat of the will (see verse 5.9) and could be rendered “mind” here. The meaning is “they thought/discussed a lot but could not make up their minds.” Good News Translation says “they could not decide to come,” which is possible. However, Contemporary English Version‘s rendering “But the tribe of Reuben was no help at all” does not communicate the meaning of the text and should not be used as a model. This line expresses irony, which might be conveyed in some African languages as “they thought and thought until…,” implying there was no outcome. Plagued by indecision, the people of Reuben never came to the aid of their fellow Israelites.

The last two lines of this verse form an inclusio with the last two lines of 5.16. Translators should take care to use exactly the same wording here and there, thus keeping the link between the two verses. Possible models for these two lines are:

• “The Reubenites were divided,
and just couldn’t make up their minds.

• “The descendants of Reuben were divided;
they thought and thought [until … ].

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .