Judg 5:15

“Yesochar's nobles. The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times. They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts. Yesochar's nobles. The "י" in שׇׂרַי [lit. "my" nobles] is ancillary, fulfilling no grammatic function. It is similar to the "י" in "the animals in the field," or "he cut open, for himself, a window." Yesochar with Barak. The remainder of Yesochar's constituency were likewise at Barak's disposal whenever he issued orders. Dispatched to the valley at his heels. He dispatched them on all of his missions—to mobilize the people, and for all military needs. However, in Reuven's equivocation. However, in Reuven's ambiguity was great cunning. "Craftiness of heart," cunning. In what way was he cunning? He straddled the battle lines to learn who would emerge the victor so that he could join them.”

“Exposed. Hebrew, “he was sent on foot into the vale,” to contend with the 900 chariots of Sisara. Issachar boldly followed him in battle. They came down with such fury and speed, as if they were falling headlong down a precipice. (Haydock) — Sisara presently turned his back, being affrighted with the apparition of angels, who probably fought at the head of Barac’s troop. (Salien) — Only three tribes exposed themselves to danger, while the rest were either engaged in civil broils, or in their usual employments. (Calmet) — Divided. By this it seems that the valiant men of the tribe of Ruben were divided in their sentiments, with relation to this war; which division kept them at home within their own borders, to hear the bleating of their flocks. (Challoner) — Hebrew may have different explanations, “In the divisions (families) of Ruben, there are princes of a great heart,” renowned for their prudence and valour: or “Ruben dwelt in his division, (or territory) there are chiefs,” &c. (Calmet) — Protestants, “for the divisions of Ruben, there were great thoughts of heart.” Bonfrere supposes that these disputes excited the surprise and observations of all. (Haydock)”

“Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the divisions--that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea. For the divisions of Reuben there were great thoughts of heart--They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.”

“שׂרי, "my princes," does not furnish any appropriate meaning, as neither Deborah nor Barak was of the tribe of Issachar, and it is not stated anywhere that the Issacharites gathered round Deborah as their leaders. The reading שׂרי (stat. constr.), adopted by the old versions, must be taken as the correct one, and the introduction of the preposition בּ does not preclude this (compare בגּלבּע הרי, Sa2 1:21, and Ewald, 289, b.). עם, which is used to denote an outward equality, as in Sa1 17:42, and is substantially the same as the כּן which follows ("just as"), is construed without כּ in the first clause, as in Psa 48:6. בּעמק: into the valley of Jezreel, the plain of Kishon. בּרגליו שׁלּח, as in Job 18:8, to be sent off, i.e., incessantly impelled, through his feet; here it is applied to an irresistible force of enthusiasm for the battle. The nominative to שׁלּח is Issachar and Barak. 15b At the brooks of Reuben were great resolutions of heart. 16 Why remainest thou between the hurdles, To hear the piping of the flocks? At the brooks of Reuben were great projects of heart. 17 Gilead rests on the other side of the Jordan; And Dan ... why tarries he by ships? Asher sits on the shore of the sea, And by his bays he reposes. 18 Zebulun, a people that despises its soul even to death, And Naphtali upon the heights of the field. In this strophe Deborah first of all mentions the tribes which took no part in the conflict (Jdg 5:15-17), and then returns in Jdg 5:18 to the Zebulunites, who staked their life along with Naphtali for the deliverance of Israel from the yoke of the enemy. The enumeration of the tribes who remained at a distance from the conflict commences with Reuben (Jdg 5:15 and Jdg 5:16). In this tribe there did arise a lively sympathy with the national elevation. They held meetings, passed great resolutions, but it led to no practical result; and at length they preferred to remain quietly at home in their own comfortable pastoral life. The meaning brooks for פּלגּות is well established by Job 20:17, and there is no reason whatever for explaining the word as equivalent to פּלגּות, מפלגּות, divisions (Ch2 35:5, Ch2 35:12; Ezr 6:18). The territory of Reuben, which was celebrated for its splendid pastures, must have abounded in brooks. The question, Why satest thou, or remainedst thou sitting between the hurdles? i.e., in the comfortable repose of a shepherd's life, is an utterance of amazement; and the irony is very apparent in the next clause, to hear the bleating of the flocks, i.e., the piping of the shepherds, instead of the blast of the war-trumpets.”