Judges 5

Israelites under his power. Most of the remaining Canaanites, probably, enlisted into his army, and rendered it numerous as well as powerful; but neither strength nor numbers can frus- — His design, when the Lord arises for the salvation of his Chap. V. Ver. 1—31. The triumphal ode of Deborah.— This beautiful poem is divided by Bishop Lowth into three parts; ‘First, The exordium; next, a recital of the circumstances which preceded and accompanied the victory; lastly, a fuller description of the concluding event, the death of Sisera, and the disappointed hopes of his mother, which is embellished with all the choicest flowers of poetry….. The subject of this ode is, the triumph of the Israelites over their enemies, through the divine assistance, and the establishment of their liberty.

At the very opening of the poem, this is proposed as the ground-work of it, and, after inviting the kings and princes of the neighbouring nations to attend to this miracle of the divine goodness, the author proceeds to celebrate the praise of God, not commencing with the benefit so recently received, but with the prodigies formerly exhibited in n adverting to recent circumstances, we read that such Egypt. (Lowth’s Lectures.) cen a a a aaa a ccc a cy Ene the public roads infested with banditti, and full of danger, until the late deliverance afforded to Israel, which gave them both freedom and security: for what security can any people enjoy while both their liberties and lives are at the mercy of a lawless tyrant.

2 After the animated exclamation in ver. 12, “‘ Awake, awake, Deborah,” &c. we have some account, though confessedly obscure, of the part which the different tribes had taken in this action: Ephraim, and Benjamin, and Zebulun, and Issachar, and Naphtali, are particularly distinguished: while Reuben, and the inhabitants of Gideon, Dan, and Asher, are reproached for their inactivity. What is meant by “the stars in their courses’ fighting against Sisera? It was a principle in the ancient philosophy, that the stars (or planets) influence the weather, and produce storms and floods: (see ver. 21.) and though a poet does not always require the foundation of a correct philosophy for his images, in the present instance, it is natural to believe, that these phenomena may be produced by a cause similar to that of the tides, which we are taught to believe are governed by the moon.

These images, however, have a more permanent foundation in scriptural theology, which represents the whole creation as taking part with the Creator, who “walketh upon the tempest, and sitteth on the floods.” The latter part of this chapter, as Bishop Lowth remarks, is highly poetical. It contains a curse against Meroz, and a blessing upon Jael, both of which require observation. Of the crime of the people of Meroz we know no particulars, nor even its situation with certainty; but it is probable they had been something more than indolent, perhaps also treacherous: but the blessing of Jael is more difficult to explain, as she evidently had acted treacherously, and violated the laws of hospitality. It is most certain that the curse of God always implies guilt: but his blessing does not equally imply merit or even a full approbation of the character licensed: God blessed Ishmael, though he suffered him not to be raised to equality with Isaac, much less to supplant him.

((Genesis 17:20).) But the blessing here named, is not the blessing of God, but of the people; and instead of marking the divine approbation upon all her conduct, merely predicts the high esteem in which her country should regard her, as a patriot and the deliverer of Israel from tyrannic power; and there can be no doubt that her memory was held in the same veneration among the Hebrews as that of Brutus was among the Romans. As to the beautiful imagery here employed, after marking the anxious solicitude of Sisera’s mother for his return, and the causes she anticipates for his delay, namely, that he stopped to divide the spoil,—Bishop Lowth thus proceeds: “Let us now observe, how well adapted the sentiment, every word, is to the character of the speaker.

She takes no account of the slaughter of the enemy, of the valour and conduct of the conqueror, of the multitude of the captives, but ‘Burns with a female thirst of prey and spoils.’ “Nothing is omitted, which is calculated to attract and engage the attention of a vain and trifling woman—slaves, gold, and rich apparel. Nor is she satisfied with the bare enumeration of them: she repeats, she amplifies, she heightens every circumstance; she seems to have the very plunder in her immediate possession; she pauses, and contemplates every ‘Have they not found? Have or not divided the spoil? To every man a damsel; yea, a damsel or two} To Sisera a spoil of divers colours, A spoil of needlework of divers colours A spoil for the neck of divers colours of needlework on either side?’ “To add to the beauty of this passage, there is also an uncommon neatness in the versification, great force, accuracy, and perspicuity in the diction, the utmost elegance in the repetitions, which, notwithstanding their apparent redundancy, [are] more forcibly expressed, probably by this very silence of the person who was just speaking, than it could possibly have been by all the powers of language.”

—Lowth.

Notes on the verses

“Chap. V. Ver. 1. On that day.—That is, at that time, on that occasion. Dr. Kennicott supposes this ode was sung in dialogue by Deborah and Barak, with a chorus. We rather conceive it to have been sung by choristers of the tribe of Levi, divided into two bands, personating Deborah and Barak, and uniting to form a chorus in certain parts. j Ver. 2. For the avenging of Israel.— For the leaders who took the lead in Israel—for the people who offered themselves willingly, bless ye Jehovah.”"— Kennicott. Green renders it, ‘“‘ When they set Israel free, and the people willingly offered themselves,’ &c. Drs. Geddes and Boothroyd read, “ For the voluntary exertions of the people, in the naked, defenceless state of Israel ”

There seems no good authority for giving to the original the idea of avenging; but Parkhurst translates, “ For the deliverances wrought for Israel,” bless, &c. It may be added, that the LXX and eight aa MSS. read, ‘For taking away the vail of Israel;”” that is, the terror which Jabin and Sisera had spread over Israel. See (Isaiah 25:7). Perhaps the version of Dr. Kennicott is the most natural and simple. Ver. 6. Through by-ways.—Hebrew, “ The walkers of paths (i. e. foot passengers walked through crooked ways.’’—Margin. Dr. Pococke in his Travels to Jerusalem, under the care of an Arabian guide, says, his journey was by night, and not by the high road, but through the fields;” and he “ observed his guide avoided, as much as he could, going near any village or encampment, and sometimes stood still, as I thought, (says he,) to hearken.”’ Harmer remarks, ‘’ Just in that manner were people obliged to travel in Judea, in the days of Shamgar and Jael.”’ Ver.

10. Speak, (Heb. ‘‘ Meditate,”) ye that ride on white asses.—Whether the asses here mentioned were delicately white, as some think, or as others, beautifully streaked, like the zebra, the animals alluded to (the atonoth) are such as were rode only by the higher classes. Balaam rode one, (Numbers 22:23). Jacob presented twenty to his brother Esau, Gen. xxxii, 15. David had an officer over his asses of this species, probably, answering to our master of the horse, (1 Chronicles 27:30). Those who “walk by the way,” are foot passengers, or the common people; both were annoyed by “ the sound of archers,’’ who often waylaid them at the places where they stopped to water their cattle. See Note on ver. 6.

above.; Ver. 11. Places of drawing water.—[Dr. Shaw mentions a beautiful rill of water in Barbary, which runs into a large basin, called shrub we krub, “ drink and be off,” because of the danger of meeting with robbers and assassins in this place, who fall upon those who come to drink. |— Bagster. Ver. 13. Then he made him that remaineth, &c.—This is both obscure and contrary to the ancient versions. Weston reads, “ Then when the remainder descended after their chiefs, the people of Jehovah descended With me against the mighty,” Ver. 14. Out of Ephraim there was a root.—We should rather read, * Out of Ephraim, their root, (came forth thy sons,) in Amalek.” The LXX. and others consider Amalek as the name of a mountainous tract in the territory of Ephraim, which had been formerly occupied by the Amalekites.

AK Ver. 15. For the divisions of Reuben, &c.—Margin, “In the divisions of Reuben there were great impressions of heart,” or “deliberations.” “ This de ‘Dr. Boothroyd) is a severe irony; they deliberated much, but did no- Ver. 19. They took no gain of money.—Rather, “ No fragment of silver;” alluding to small pieces put in the scale to make weight, at a time when all money was paid by weight.—Parkhurst. Ver. 21. That ancient river.—Heb. “ That first” or “ prince of rivers.’,— Thou hast trodden down strength.—Or, “the strong.”” Ver. 22. Horse-hoofs.—| Anciently, horses were not shod; nor are they at the present day in some parts of the East. The flight was so rapid, that the hoofs of their horses were splintered and broken by the roughness of the roads; in consequence of which they became lame, and could not carry off their riders.

~——Mighty ones.—Or, as Dr. Waterland renders, ‘ mighty horses,” or“ strong steeds,” as Dr. Kennicott, i. e. their war-horses, which gives great energy to the text, and renders ‘it perfectly intelligible. ]—Bagster. 5. Ver. 23. Curse ye Meroz.—The same perhaps with Merom, mentioned (Joshua 11:5). now inhabited by Israelites, but who refused to join the battle. —-Said the Angel.—See (Psalms 35:5). yar 5. Ver. 25, Butter.—Rather, buttermilk, which in the East is considered as a great dainty. See Harmer’s Observations on (Genesis 18:8). and compare (Job 20:17), Ver. 26. Smote off his head.—The word off is here improper, (Mahak) the original term, means to smite, to break, to destroy, but not to cut off.— Parkhurst, Leigh, &c.

LE se eden