Verse 28: The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
Looked out at a window, expecting to see him returning; for she concluded that he went forth not so much to fight as to take the spoil.
[His mother howled, וַתְּיַבֵּב] She cried out, or, shouted (Arabic, Munster, Pagnine, Montanus, Tigurinus, Castalio). She chirped (Junius and Tremellius), that is, she murmured, hummed, sang with a thin and weepy voice (Malvenda). Sisera’s mother, upset by his delay, frequently looked out the windows, so that she might see him returning: and not without crying out did she do that, as if suspecting that some evil had befallen him (Martyr). Even this one passage shows that to those nations ἐννοίας/meditations were very poetic (Grotius).
[From the upper room, בְּעַ֣ד הָֽאֶשְׁנָ֑ב] אֶשְׁנָב is found only here and in Proverbs 7:6 (Serarius). They translate it, through the lattice (Munster, Pagnine, Tigurinus, Montanus, similarly Jonathan). The Septuagint supports these, διὰ τῆς δικτυωτῆς, that is, a reticulated and latticed window, as Hesychius, Suidas, and Favorinus explain (Bonfrerius). Through a small window (Junius and Tremellius).
[Why is his chariot so long in returning? מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙] Why is his chariot delayed? (Munster, Pagnine, similarly Castalio, Dutch, Jonathan, Syriac, Vatablus). Why is his chariot ashamed? (Montanus, Septuagint). Shame is often a cause of delay, and a hindrance to appearing in public (Bonfrerius). Why does his chariot frustrate me, by not coming? (Tigurinus).
[Why are the feet of his chariot-team so slow? פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃] The feet (the steps [Munster], wheels [Tigurinus], progress [Castalio, Dutch], turns [Montanus], ringings [Syriac], advances [Junius and Tremellius]) of the chariot-team (chariots [Septuagint, Junius and Tremellius], charioteers [Syriac]) of him? (Pagnine, Dutch, Septuagint). Why is the approach of the rattle of his chariots not yet heard? (Arabic).
 Hebrew: בְּעַד֩ הַחַלּ֙וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָֽאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃
 יָבַב signifies to cry shrilly.
 Proverbs 7:6: “For at the window of my house I looked through my casement (אֶשְׁנַבִּי)…”
 Hesychius of Alexandria (fifth century AD) composed a Greek lexicon of almost fifty-one thousand entries, filled with explanations of rare and obscure words and phrases.
 Suidas was the compiler of the Suda, an encyclopedia containing more than thirty thousand entries concerning the ancient Mediterranean world. It was probably composed in tenth-century Byzantium.
 Favorinus of Arelate (c. 80-c. 160) was a Roman philosopher and sophist. He was on familiar terms with some of the most eminent men of his age, including the Emperor Hadrian. His works survive only in fragments.
 בּוֹשׁ signifies to be ashamed in the Qal, to delay in the Polel.
 פַּעַם, related to the verb פָּעַם, signifies a beat (a hoof-beat), or a foot.