Judges · Chapter 5

V. 1. Deborah-The composer of this song.

Verse 1. Then sang Deborah, and Barak] There are many difficulties in this very sublime song; and learned men have toiled much to remove them. That there are several gross mistakes in our version will be instantly acknowledged by all who can critically examine the original. Dr. Kennicott has distributed it into parts, assigned to Deborah and Barak alternately. But his division is by far too artificial.

Dr. Hales has also given a version of it which, perhaps, comes nearer to the simplicity of the original; but it also leaves several difficulties behind. As these are the two best versions I have met with, I shall lay them both in parallel columns before the reader, after introducing the general description of this song, given by each of these learned men. These the reader will find at the conclusion of the chapter.

Verse 1. Then sang Deborah — The composer of this song, one of whose special gifts, as a prophetess, it was to sing God’s praises, 1 Chronicles 25:1-3. And Barak — Who was now probably become a judge, in consequence of this great deliverance which God had wrought by him. On that day — In which they had completed their victory, by the destruction of Jabin’s kingdom. Whether they two only sang this song, or the elders of the people, called together into one assembly, sang it with them, is not certain. The text, however, only speaks of its being sung by them two; and Dr. Kennicott has expressed his opinion strongly, that they sang it in alternate verses, answering each other, and that the not observing this has rendered many parts of it obscure, and of difficult interpretation, and destroyed the force and beauty of the whole. “It is certain,” says he, “though very little attended to, that it is said to have been sung by Deborah and by Barak. It is also certain, there are in it parts which Deborah could not sing; as well as parts which Barak could not sing. And therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; while those words which seem most likely to have been sung by either party, should be assigned to their proper name; either to that of Deborah the prophetess, or that of Barak the captain-general. For example: Deborah could not call upon Deborah, exhorting herself to awake, &c., as in verse 12. Neither could Barak exhort himself to arise, &c., in the same verse. Again: Barak could not sing, Till I Deborah arose, a mother in Israel, in verse 7. Nor could Deborah sing about a damsel or two for every soldier, in verse 30: though indeed, as to this last article, the words are probably misunderstood.” The doctor, therefore, to do more justice, as he judges, to “this celebrated song,” which, he says, is deservedly admired, furnishes us with a new translation of it, assigning therein to Deborah and Barak the parts which he supposes each to have sung, and representing them, through the whole, as answering each other. See Kennicott’s Remarks on Select Passages of the Old Testament, p. 94. We must leave the reader to judge for himself what weight there is in what the doctor advances, and shall only observe as to this hymn in general, that, like the songs of Moses, (Exodus 15.; and Deuteronomy 32,) it is distinguished in the Hebrew, as being poetry, and in our present translation would appear to more advantage if printed in hemistics. See on Deuteronomy 32:1. It must be evident to every reader, that it is expressed in another kind of style than that of the historical part of this book; and in language so majestic, in such a variety of elegant figures, and such natural expressions of those affections which the occasion requires, that none of the ancient Greek or Latin poets have equalled the noble flow of these divine strains.

THE SONG OF DEBORAH, 1-31.

Among the many impassioned poems with which Hebrew literature abounds, this triumphal ode, universally known as “Deborah’s Song,” is one of the most splendid specimens. In it abound force, beauty, grandeur, and sublimity. Bold and startling metaphors, sudden and abrupt transitions, and occasional touches of sarcasm, most consummately set, are noticeable features of the song; and, while they serve to make the thoughts presented more impressive, often render the exposition very difficult. We have felt that no commentary based upon the common version of this chapter would meet the wants of the modern student unless accompanied by a translation more true to the sense and emotionality of the original. The late Dr. Edward Robinson said of the common English version of this song, that “in many parts it is wholly unintelligible.” We therefore give underneath the text of the authorized version, and, so as to be easily compared with it, a new and literal translation, in which the order and force of the Hebrew original are, as far as possible, preserved; and to save circumlocution, our notes are based on the new translation.

Cassel points out the alliteration, which he regards as an important feature of the song, and as betraying, more than any thing else, the presence of conscious art in its construction. Such alliteration is, to a certain extent, noticeable in the Hebrew text; but an attempt to transfer it into a modern version would be likely to lose somewhat in accuracy. In our own translation, however, we have preserved, at places, even this feature of the Hebrew.

The following analysis will serve to present in a condensed form the order of thought followed by the prophetess:

1. Opening hymn to Jehovah. Verses 2-5.

V. 2. The Lord-Give him the praise who hath done the work. The people-Chiefly Zebulun and Naphtali. Offered themselves-When neither Deborah nor Barak had any power to compel them.

Verse 2. For the avenging of Israel] See the notes, &c., at the end of the chapter. Clarke “Judges 5:28”.

Verse 2. Praise ye the Lord, &c. — This verse seems to be no more than the exordium, or preface to the song, expressing the subject or occasion of it, namely, the avenging of Israel, or the deliverance of them from Canaanitish slavery, and the people’s willingly offering themselves to battle. Houbigant renders the verse thus —

“Because the leaders of Israel undertook the war,

Because the people willingly offered themselves,

Praise ye the Lord.”

And Dr. Kennicott supposes that the first line was sung by Deborah: that Barak answered her in the second, and that they both joined in the last, which, according to the Hebrew, he more properly translates, Bless ye Jehovah.

2. The emergency. Verses 6-8.

V. 3. The princes-You especially that live near, and have evil designs against Israel, know this for your caution, and terror too, if you presume to molest them. God of Israel-Who, as you see by this plain instance, is both able and resolved to defend them from all their enemies.

Verse 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.

3. Grand triumphal chorus. Verses 9-12.

V. 4. Edom-Seir and Edom are the same place; and these two expressions note the same thing, even God’s marching in the head of his people, from Seir or Edom, towards the land of Canaan: while the Israelites were encompassing mount Seir, there were none of the following effects; but when once they had done that, and got Edom on their backs, then they marched directly forward towards the land of Canaan. The prophetess being to praise God for the present mercies, takes her rise higher, and begins her song with the commemoration of the ancient deliverances afforded by God to his people, the rather because of the great resemblance this had with them, in the miraculous manner of them. The earth trembled-God prepared the way for his people, and struck a dread into their enemies, by earth-quakes as well as by other terrible signs. Dropped water-That is, thou didst send storms and tempests, thunder and lightning, and other tokens of thy displeasure upon thine enemies.

Verse 4. When thou wentest out of Seir] Here is an allusion to the giving of the law, and the manifestation of God’s power and glory at that time; and as this was the most signal display of his majesty and mercy in behalf of their forefathers, Deborah very properly begins her song with a commemoration of this transaction.

Verse 4. Lord, when thou wentest out of Seir — Thus the prophetess, by a sudden apostrophe, addresses him, not as their present deliverer, but as the God who had formerly exerted his miraculous power to bring them into the promised land; leaving her hearers to recollect, that it was the same power which had now subdued the Canaanites, that at first expelled them; the same power which had now restored to the Israelites the free enjoyment of their country, that at first put them in possession of it. In other words, being to praise God for the present mercies, she takes her rise higher, and begins her song with the commemoration of the ancient deliverances afforded by God to his people; and the rather, because of the great resemblance this had to them, in the miraculous manner of them. Seir and Edom are the same place, and these two expressions mean the same thing, even God’s marching at the head of his people, from Seir or Edom, toward the land of Canaan. The earth trembled — God prepared the way for his people, and struck a dread into their enemies, by earthquakes, as well as by other terrible signs. The heavens dropped — That is, thou didst send storms and tempests, thunder and lightning, and other tokens of thy displeasure upon thine enemies. The books of Moses, indeed, do not mention any earthquake as happening during their march from Seir in Edom, to war against Sihon and Og, and take possession of their land; but it is highly probable, from what is repeatedly spoken of the terror occasioned by their march, and the universal fear that was spread round because of them, that it was attended with such commotions of nature. See Psalm 68:7, 8; Isaiah 64:3; Habakkuk 3:6; Deuteronomy 1:19, 20.

Verse 4. When thou wentest out of Seir. God came from Teman, in Seir; he covered the heavens with his glory, and the earth was full of his praise. Habakkuk 3:3. In like manner he now arose to save Israel.

4. The gathering of the tribes to the war, with praises and reproaches according to their merits. Verses 13-18.

V. 5. Melted-Or, flowed, with floods of water powered out of the clouds upon them, and from them flowing down in a mighty stream upon the lower grounds, and carrying down part of the mountains with it. Sinai-She slides into the mention of a more ancient appearance of God for his people in Sinai; it being usual in scripture repetitions of former actions, to put divers together in a narrow compass. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled, when thou didst lead thy people toward them; for even Sinai itself could not bear thy presence, but melted in like manner before thee.

Verse 5. The mountains melted — Or flowed with floods of water, poured out of the clouds upon them, and from them flowing down in mighty streams upon the lower grounds, and carrying down part of the mountains with them. Even that Sinai — Or rather, As did Sinai itself. The whole verse might be better translated, The mountains flowed down at the presence of Jehovah; as did Sinai itself at the presence of Jehovah, the God of Israel. And Dr. Kennicott supposes that, when the ode was sung, the first clause was uttered by Deborah, the second by Barak, and that they both joined in the third. The prophetess here slides into the mention of a more ancient appearance of God for his people at Sinai, it being usual with the inspired writers, in repeating former actions, to put divers together in a narrow compass. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled, when thou didst lead thy people toward them; for even Sinai itself could not bear thy presence, but melted in like manner before thee.

5. Vivid picture of the battle. Verses 19-23.

V. 6. Jael-Jael, though an illustrious woman, effected nothing for the deliverance of God’s people, ‘till God raised me up. By-ways-Because of the Philistines and Canaanites, who, besides the public burdens which they laid upon them, waited for all opportunities to do them mischief secretly; their soldiers watching for travellers in common roads, as is usual with such in times of war; and, because of the robbers even of their own people, who having cast off the fear of God, and there being no king in Israel to punish them, broke forth into acts of injustice and violence, even against their own brethren.

Verse 6. The highways were unoccupied] The land was full of anarchy and confusion, being everywhere infested with banditti. No public road was safe; and in going from place to place, the people were obliged to use unfrequented paths.

Verse 6. In the days of Shamgar, &c. — In this and the two following verses Deborah, to give the Israelites a just sense of their deliverance, and excite them to greater thankfulness, represents the miseries to which the Canaanites had reduced them by twenty years’ oppression; their public roads or high-ways were deserted for fear of robbers or violence; their villages depopulated; their cities blocked up, and their country overrun with the enemy’s soldiers; while themselves were disarmed, dispirited, and helpless; till it pleased God to look down upon them with compassion, and raise up deliverance for them. In the days of Jael, &c. — Jael, though an illustrious woman, effected nothing for the deliverance of God’s people. The travellers walked through by-ways — Because of the Philistines and Canaanites, who, besides the public burdens which they laid upon the Israelites, waited for all opportunities to do them mischief secretly; watching for travellers in common roads, as is usual with enemies in times of war; and because of the wicked even of their own people, who, having cast off the fear of God, and there being no king in Israel to punish them, broke forth into acts of injustice and violence, even against their own brethren. The Jael mentioned in this verse is generally taken to be the wife of Heber, who slew Sisera. But “the phrase, in the days of Jael, implies times past, and supposes that Jael was dead as well as Shamgar. Besides, what honour could redound to the prophetess from such a comparison? Is it worthy of a boast, that she, who was judge in Israel, had done more in delivering them from the enemy than Heber’s wife, who was only a sojourner in Israel, and whose husband was at peace with the enemy? The Jael, therefore, here mentioned, seems to have been a prophetess raised up before Deborah to judge Israel, but who died without delivering them. It is true indeed the name of this prophetess is not mentioned before; but neither are any of the transactions of the time in which she is supposed to have lived recorded; nor is Shamgar’s name mentioned more than once, Judges 3:31, and then principally on account of that single exploit, of slaying six hundred Philistines with an ox-goad.” — Dodd.

6. The ruin of the enemy. Verses 24-31.

1. Then sang Deborah and Barak. — As Moses and Miriam led Israel in singing the triumphal song of Exodus 15, so in this case Barak probably led the men, and Deborah the women, and at the appropriate periods these responded to one another. Compare also 1 Samuel 18:6, 7. No one will pretend that both Deborah and Barak were jointly the authors of this poem. An all but universal opinion ascribes it to Deborah herself, and in support of this opinion we may urge — (1.) Various evidences that it was composed by a contemporary of the scenes described. (2.) The thought, again and again suggested in the song itself, that the author was a woman. “A man,” says one writer, “would have portrayed the boldest deeds of arms, the most striking scenes of the struggle, which the woman only designates by a single pencil-stroke, while she dwells with delight upon the flight of the enemy. Only a woman could praise the deed of Jael as Deborah did. To none other than a woman’s mind would the cares and anxieties of the mother be suggested, as the chariot of Sisera long delayed its coming.” (3.) A comparison of verses 3 and 7 clearly shows that Deborah is the professed authoress. Of all the Judges only Deborah prophesied, and she expressed herself in lyric song. And she sang, not as Miriam, who merely led the singing of a song another had composed, but as Moses, the victor, and the creator of the song. On that day — That day when Israel returned from the battle, flushed with enthusiasm over their great national triumph. This song was doubtless composed by the prophetess immediately after the victory, and this most naturally explains the freshness and emotionality apparent in nearly every line.

2. For the loosing of locks — A poetical expression denoting an act of self-consecration to God’s service, and to be explained, metaphorically, as an allusion to the unrestrained growth of the locks of one who took upon himself the Nazarite vow. The Hebrew is tw[rp [rpb, which the English version, following substantially the Syriac and Arabic, renders, For the avenging; Septuagint, For the leading of the leaders; Luther, That Israel has again become free. These versions represent the principal explanations of the commentators, ancient and modern, but they have received various modifications, and, of course, each different rendering has the support of certain special reasons. But they all fail in this most important particular, that they are destitute of any sure support or ground in Hebrew usage. The verb [rp is used sixteen times in the Old Testament, and everywhere has the meaning of loosing, or letting loose, from some sort of restraint, but never, as Luther and others would have it, of the emancipation of a people from bondage. In Leviticus 10:6; 13:45; 21:10; Numbers 5:18, it is used of loosing the head of its covering or head-dress. In Exodus 32:25, it is twice used of letting the people loose from all restraint, and giving them over to wild play and licentious revelling. Similar is the meaning in 2 Chronicles 28:19. In Proverbs 1:25; 4:15; 8:33; 13:18; 15:32; 29:18, it is used of breaking loose from, or abandoning, that which is good or evil: in Exodus 5:4, of letting a laborer loose from his allotted task; and in Ezekiel 24:14, of Jehovah loosing the guilty from penalty. In all these cases it is clear that the main idea of the word is that of loosing from restraint, and when used of the hair, as in our text, it naturally means letting it go loose and free from all artificial cuttings, shavings, or restraints. This was what the Nazarite did. The noun [rp occurs in the singular but twice, (Numbers 6:5; Ezekiel 44:20,) and in both places means a lock of hair. This no one questions. Why, then, should the plural of the same word (occurring only here and in Deuteronomy 32:42) be rendered either revenges, or leaders, or freemen? The English version of Deuteronomy 32:42 — the beginning of revenges — makes no sense at all; but head of flowing locks, is a most simple and natural translation of the original. We therefore translate tw[rp [rpb for the loosing of locks, and explain with Cassel, (in Lange’s Bibelwerk,) that the expression is a poetical allusion to the unrestrained growth of the locks of a Nazarite. Of Samson it was ordered that no razor should come upon his head, (Judges 13:5,) and when Hannah vowed to consecrate her son to God’s service she said, “No razor shall come on his head;” that is, his locks shall be left loose and free to grow. The loosing of locks in Israel, as expressive of a solemn act of consecration to God’s service, is further explained and confirmed by the next line of the parallelism — for the free self-offering of the people. All the people who had taken part in this great war against the hosts of Jabin are conceived of as having taken on them a vow of consecration to Jehovah as solemn and divine as that of a Nazarite. “They were the long-haired heroes of a divine freedom.” Bless Jehovah — For all this blessed and glorious consecration the prophetess first bursts out in an ascription of joyful praise to Jehovah.

3. Kings… princes — The kings and princes of the Canaanites (and, indeed, of all the earth) are referred to, not the princes of Israel, for Israel, at this time, had no kings. The prophetess, having opened her song with an exclamation of blessing to Jehovah, now boldly calls on the heathen kings to listen to her strains of triumph, and from them take warning and instruction. Compare Psalm 2:10. I… even I will sing — That is, I, Deborah; comp. verse 7. “O kings,” she says, in lofty defiance, “I, even I, a feeble woman, sing a song of triumph over you.” Will sound the harp — The original word rendered “sound the harp,” is the one used for singing with an instrument. She will not only sing, but play with a stringed instrument to the Lord.

4. Thy going out from Seir — What going out from Seir is here meant? There is an allusion to the desert-journey of Israel, and the theophanies connected with it, especially the theophany at Sinai; and the same occurs in substance again in Psalm 68:7, 8, and Habakkuk 3:3, 4. That sublime theophany was the grand independence day of Israel, always fresh, and to be celebrated in the greatest of national hymns; but to explain this verse and the following as a reference exclusively to that ancient time, and as having no other application, is to meet insuperable difficulty in bringing the passage into any sort of harmony with the context. We, therefore, reject such an explanation of these words. The trembling earth, the dropping heavens, the quaking mountains, together with the statements of verses 20 and 21 that the heavens fought, and the Kishon swept the hosts of Sisera away, all point to a terrible thunder storm which God sent on that occasion to discomfit the enemies of his people. See note on Judges 4:15. The inspired poetess saw in that tempest a sublime theophany, which reminded her of the ancient scenes at Sinai, and she very naturally passes from her address to the heathen kings (verse 3) to speak of this miraculous interposition of Jehovah. She clothes her description in imagery drawn from the theophany at Sinai. Compare the use of similar imagery in Psalm 18:7-15. The going out from Seir, and through the fields of Edom, is, therefore, to be explained as the approach, from that southern quarter of the heavens, of the tremendous tempest in which Jehovah moved forth from his seat on Sinai, and marched to the rescue of his people. See note on next verse. This view, which is that of Robinson and some of the best scholars, seems to us much more tenable than that of most expositors, which makes verses 4 and 5 the description of a scene which had no connexion at all with the subject matter of this song. Heavens did drop — Poured down floods of water, that speedily swelled the Kishon and other streams so as to sweep multitudes of the warring host away. Compare verse 21.

5. Mountains quaked — The fearful peals of thunder which accompanied the storm shook hills and plains. The English version, melted, (margin, flowed,) is after the Vulgate, and is supported by many interpreters, but is less suitable than quaked, which is the version of the Septuagint, Gesenius, Furst, and many of the best scholars. These latter derive the word from llz, to shake, (compare Isaiah 64:1, 3;) the former from lzn, to flow. That Sinai — The traditional seat of Jehovah, so famous in the history of the Hebrews. Sinai would naturally be mentioned if this storm came from the fields of Edom; for before Zion became the central seat of worship for all the tribes, Israel would naturally conceive of Jehovah as dwelling on Mount Sinai. So in this highly wrought description, that Sinai is represented as trembling when Jehovah moves from it northward to defend his people. Psalm 68:7, 8, is evidently based on this passage in Judges, and is an imitation of it; but is so changed and modified as to suit its own particular context.

6. Shamgar — See on Judges 3:31. In the days of Jael — Many scholars understand that this Jael was not the wife of Heber, mentioned in chap. 4:17, and in verse 24 of this chapter, for such a reference to a contemporary, and one so prominent in this very victory over Sisera, would be strange; besides, the context seems to refer to a period previous to the time when Deborah arose; and the prophetess carefully distinguishes her contemporary as “the wife of Heber, the Kenite.” They therefore understand by this Jael either another name for Shamgar, or Ehud, as Gideon is also called Jerubbaal, (Judges 6:32,) or else a judge (either male or female) who lived soon after the time of Shamgar, but of whom we have no other mention. But as this is all conjecture, it is, perhaps, safer to understand the Jael of this history, whom it is Deborah’s purpose to immortalize in song. Shamgar and Jael may be mentioned as bounding the age of misery and fear: as if she had said, From the days of Shamgar to those of Jael. She modestly names Jael here instead of herself, whom she names in the next verse in connexion with a similar thought. Ceased the roads — Ceased to be travelled, as explained in the next line. The highways were abandoned on account of the dangers to which travellers were exposed; and those who were obliged to travel turned aside from them, and stole from place to place by winding by-paths. “We have ourselves,” says Kitto, “known in the East, in unsettled times, persons afraid to stir, for months together, beyond their towns and villages; and for still longer periods travelling wholly abandoned, or undertaken only in large and well-armed bodies.”

V. 7. Ceased-The people forsook all their unfortified towns, not being able to protect them from military insolence. A mother-That is, to be to them as a mother, to instruct, and rule, and protect them, which duties a mother owes to her children.

Verse 7. The villages ceased] The people were obliged to live together in fortified places; or in great numbers, to protect each other against the incursions of bands of spoilers.

Verse 7. The inhabitants of the villages ceased — The people forsook all their unfortified towns, not being able to protect them from military insolence. A mother — That is, to be to them as a mother, to instruct, and rule, and protect them, which duties a mother owes to her children.

Ver. 7. The villages ceased. In this time of sore oppression, the people fled to walled towns for safety and defence.

7. Ceased the government — During the long period of subjection and disorder just described, there ceased to be any government in Israel worthy of the name. Dominion was in the hands of foreign rulers, and the Hebrew people were shut up in their towns and villages, not daring to go forth; the laws were not observed, and even the work of Shamgar seems to have been only a throwing off of the yoke by one grand feat of strength; and not a government of the people. They ceased — That is, the ruling powers, the civil rulers, which the word government necessarily implies. Etymologically, there is much reason to cling to the common version, villages, for ˆwzrp, which we have rendered government; but the same word occurs again in verse 11, and in such a connexion as to make no tolerable sense if rendered villages. We therefore give the above explanation, which has the support of the Septuagint, Vulgate, Gesenius, Furst, and many of the best scholars. I, Deborah — These words, in the absence of any thing sufficient to make it improbable, clearly fix the authorship of this song in the prophetess herself. A mother in Israel — As a distinguished chieftain, providentially raised up to lead a nation through a revolution, or to throw off a foreign yoke, is called a father of his country, so Deborah arose, a mother in Israel.

V. 8. Chose-They did not only submit to idolatry when they were forced to it by tyrants, but they freely chose it. New gods-New to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but of yesterday. The gates-That is, in their walled cities, which have gates and bars; gates are often put for cities; then their strong holds fell into the hands of their enemies. Was there a shield-There was not, the meaning is not, that all the Israelites had no arms, but, either they had but few arms among them, being many thousands of them disarmed by the Canaanites and Philistines, or that they generally neglected the use of arms, as being without all hope of recovering their liberty.

Verse 8. They chose new gods] This was the cause of all their calamities; they forsook Jehovah, and served other gods; and then was war in their gates-they were hemmed up in every place, and besieged in all their fortified cities; and they were defenseless, they had no means of resisting their adversaries; for even among forty thousand men, there was neither spear nor shield to be seen.

The Vulgate gives a strange and curious turn to this verse: Nova bella elegit Dominus, et portas hostium ipse subvertit; “The Lord chose a new species of war, and himself subverted the gates of the enemy.” Now, what was this new species of war? A woman signifies her orders to Barak; he takes 10,000 men, wholly unarmed, and retires to Mount Tabor, where they are immediately besieged by a powerful and well-appointed army. On a sudden Barak and his men rush upon them, terror and dismay are spread through the whole Cannanitish army, and the rout is instantaneous and complete. The Israelites immediately arm themselves with the arms of their enemies, and slay all before them; they run, and are pursued in all directions. Sisera, their general, is no longer safe in his chariot; either his horses fail, or the unevenness of the road obliges him to desert it, and fly away on foot; in the end, the whole army is destroyed, and the leader ingloriously slain. This was a new species of war, and was most evidently the Lord’s doings. Whatever may be said of the version of the Vulgate, (and the Syriac and Arabic are something like it,) the above are all facts, and show the wondrous working of the Lord.

Verse 8. They chose, &c. — That is, the Israelites, after the death of Ehud, forsook the Lord, and served other gods. And they did not only submit to idolatry when they were forced to it by tyrants, but they freely chose it. New gods — New to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but of yesterday. There was war in the gates — That is, in their walled cities, which have gates and bars; gates are often put for cities; then their strong holds fell into the hands of their enemies. Was there a shield? &c. — There was not. The meaning is not, that all the Israelites were without arms; but, either they had but few arms among them, being many thousands of them disarmed by the Canaanites and Philistines, or that they generally neglected the use of arms, as being without all hope of recovering their liberty.

Ver. 8. Was there a shield or spear seen among forty thousand? The enemies and oppressors had stripped the land of armour; this accounts for Shamgar’s killing six hundred men with an ox-goad: Judges 3:31.

8. He chose gods that were new — Israel chose new gods; that is, worshipped false gods, the idols of the heathen. See Judges 2:12, 13. Then… war — War followed Israel’s idolatry, as a penal consequence. Forty thousand in Israel — This is not to be taken as an exact specification of the whole number of warriors in Israel at this time, but a round number, purposely large, among whom no arms could be found; and the question is a poetical intimation of the great destitution of warlike weapons in Israel. Their oppressors had probably robbed them of their arms, (comp. 1 Samuel 13:19-22,) and they had become too indifferent, or too dejected, to seek for new ones.

V. 9. My heart is toward-I honour and love those, who being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but exposed themselves to the same hazards, and joined with their brethren in this noble but dangerous attempt. The Lord-Who inclined their hearts to this undertaking, and gave them success in it. As she gives instruments their due, so she is careful the sovereign cause lose not his glory.

Verse 9. My heart is toward the governors — I honour and love those, who, being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but exposed themselves to the same hazards, and joined with their brethren in this noble but dangerous attempt. It seems by this that there were some of the greatest men in the tribes of Naphtali and Zebulun, who, of their own accord, hazarded their lives among the common people in this service. And toward these Deborah expresses singular affection; and with the praises of God intermixes the commendation of those who were his instruments in this deliverance. Bless ye the Lord — Who inclined their hearts to this undertaking, and gave them success in it. This she adds like a prophetess of the Lord, who, when she commends the most deserving of men, would not fail to raise their thoughts to God, the original source of all that is excellent and praiseworthy.

9. My heart is towards the rulers — That is, her heart now turns with feelings of gratitude towards those noble Israelitish heroes and chieftains who volunteered in the battle with Sisera.

V. 10. Speak-Celebrate the praise of our mighty God. That ride on white asses-That is, magistrates and nobles, who used to do so, Judges 10:4 12:14. That walk-That is, you that can safely travel in those high ways, which before you durst neither ride nor walk in: so great and mean persons are jointly excited to praise God.

Verse 10. Ye that ride on white asses] Perhaps twrjx twnta athonoth tsechoroth should be rendered sleek or well-fed asses; rendered asinos nitentes, shining asses, by the Vulgate.

Ye that sit in judgment] מדינ l[ ybvy yoshebey al middin; some have rendered this, ye who dwell in Middin. This was a place in the tribe of Judah, and is mentioned Joshua 15:61.

And walk by the way.] Persons who go from place to place for the purposes of traffic.

Verse 10. Speak ye — Celebrate the praise of our mighty God, and give him thanks. The word wjyc, sichu, however, here rendered, Speak ye, more properly signifies to consider, meditate, or reflect deeply, namely, on the miserable condition they were in before, and on the great deliverance God had wrought out for them. Ye that ride on white asses — That is, magistrates and nobles, who used to do so, Judges 10:4, and 12:14. These could not appear in any splendour during the servitude and oppression under Jabin, but now were restored to their dignity, which she calls upon them to consider, and for which to praise the Lord. There were few horses in Judea but what were brought out of other countries, so that the greatest persons rode on asses, as appears by the sacred history; but in this country they were commonly of a red colour, (whence, as Bochart observes, an ass hath the name of rwmk, chamor,) and therefore white, or, as he translates the word, whitish asses, or those streaked with white, were highly esteemed for their rarity. Ye that sit in judgment — Those that sat as judges in the gates, which were no longer possessed by the enemies, she here exhorts to join with the nobles before mentioned. And walk by the way — The merchants, traffickers, and others, who could now travel safely about their business, which they durst not do before this deliverance, verse 6; for which, therefore, they were bound to praise God.

10. Dappled she-asses — Such as had a reddish skin marked with white streaks or spots. Asses of this colour were scarce and costly, and therefore none but the rich and noble among the people were accustomed to ride on them. Splendid carpets — This seems to be the full meaning of the original word ˆydm. The Orientals were accustomed to repose, either for pleasure or for sleep, on mats and rugs. They who reposed on rich carpets were the wealthy. The English version judgment, which follows the Septuagint, Vulgate, and others, is inadmissible. Travellers on the way — The lower and middle classes. Thus in this verse the prophetess addresses three classes: the nobles who ride on costly beasts, the wealthy who repose in splendid state, and the more common people, who can now travel on the roads without danger, and not feel obliged, as formerly, to steal through crooked byways. Meditate the song — Ponder the subject-matter of this triumphal ode, and talk it over when ye ride, when ye sit down, or when ye are walking on the road.

V. 11. From the noise-From the triumphant noise and shout of archers, rejoicing when they meet with their prey. Of drawing water-At those pits or springs of water, which were precious in those hot countries, to which the people’s necessities forced them to resort, and nigh unto which the archers usually lurked, that they may shoot at them, and kill and spoil them. There-When they come to those places with freedom and safety, which before they could not, they shall with thankfulness rehearse this righteous and gracious work of God, in rescuing his people. Of the villages-Whom she mentions, because as their danger was greater, ver. 7, so was their deliverance. Gates-Of their cities, which were the chief places to which both city and country resorted for public business and matters of justice, from which they they had been debarred by their oppressors; but now they had free access and passage, either in or out of the gates, as their occasions required; and they who had been driven from their cities, now returned to them in peace and triumph; so the citizens deliverance is celebrated here, as the country-mens is in the foregoing words.

Verse 11. In the places of drawing water] As wells were very scarce in every part of the East, and travellers in such hot countries must have water, robbers and banditti generally took their stations near tanks, pools, and springs, in order that they might suddenly fall upon those who came to drink; and when the country was badly governed, annoyances of this kind were very frequent. The victory gained now by the Israelites put the whole country under their own government, and the land was cleansed from such marauders. Dr. Shaw, in his account of the sea-coast of the Mauritania Cæsariensis, page 20, mentions a beautiful rill of water that runs into a basin of Roman workmanship, called shrub we krub, “drink and be off,” because of the danger of meeting with assassins in the place. Instead of such danger and insecurity, Deborah intimates that they may sit down at the place of drawing water, and there rehearse the righteous acts of the Lord; the land being now everywhere in peace, order and good government being restored.

Go down to the gates] They may go down to the gates to receive judgment and justice as usual. It is well known that the gate was the place of judgment in the East.

Verse 11. From the noise of archers — From the triumphant noise and shouts of archers, rejoicing when they met with their prey. Together with the princes, judges, and merchants, she would have the shepherds praise the Lord every time they came to water their flocks; remembering how they were formerly disturbed by the archers lurking in the woods or thickets, who shot whole quivers of arrows at them and their cattle, whereby they were put to great difficulty and danger in watering their cattle, which now they brought safely to the pits or springs. There shall they rehearse, &c. — When they come to those places with freedom and safety, which before they could not approach but with extreme danger, they shall rehearse the righteous and gracious acts of the Lord, who had taken a just vengeance on their oppressors, and most graciously delivered them from their tyranny. Toward the inhabitants of his villages — She would have the meanest peasants bear them company in the praises of God; for now they lived as quietly in their open villages as if they had been in the strongest cities. Then shall the people go down to the gates — The great prophetess sums up all in these words, that the whole country was bound to praise the Lord, every man having liberty to go down safely to the gates of his own city, from whence, undoubtedly, many had been driven by the Canaanites, and forced to wander abroad. The gates of their cities, it must be observed, were the chief places to which both city and country resorted for public business and matters of justice, from both of which they had been debarred by their oppressors, but which would now resume their wonted course, and the people have free access and passage, either in or out of their gates, as their affairs required. And they who had been compelled to leave their cities would now return in peace and triumph.

11. From the voice — That is, by the voice; from, here, denoting the instrumental cause. Or perhaps the sense may be, above the voice; that is, louder than the voice, showing a greater rejoicing than those that divide the spoil. Spoil dividers — Some render the word archers. Robinson describes the persons referred to as “the victorious warriors who return, laden with booty, to their various tribes, and halt at the watering-places to divide out the spoil. These, as is well known, are the usual places of encampment and rest in the East; and the division of the plunder was also an occasion of rejoicing and song. See the description of such a scene. 1 Samuel 30:16.” Let them celebrate — Let those who divide the spoil tell and sing their victory again and again. Righteous acts of Jehovah — His marvellous works in behalf of Israel, such as Deborah now celebrated. Government — See note on verse 7. Then went down to the gates — That is, rallied to their gates to prepare for battle. The prophetess here begins to sing the action of the different tribes, but after this one line she pauses to call on others to join her, (verse 12,) and then in verse 13 resumes her rehearsal by returning to the word dry, went, or came, down.

V. 12. Awake-Stir up thyself and all that is within thee, to admire and praise the Lord. This work needs and well deserves the utmost liveliness and vigour of soul. Lead captivity captive-How could this be done, when there was none of them left? Judges 4:16.

1. None were left to make head against them.

2. None is often put for few, and those few might be taken after the battle, and carried captive, and led in triumph.

Verse 12. Lead thy captivity captive] Make those captives who have formerly captivated us.

Verse 12. Awake, awake, Deborah — Stir up thyself, with all that is within thee, to admire and praise Jehovah. This work needs, and well deserves, the utmost liveliness and vigour of soul. Thus, having called upon all others, she now excites herself, with the most earnest and zealous affection, (expressed by the repetition of the same thing four times,) to celebrate the wonderful works of God. One cannot help observing the decorum which the prophetess observes in speaking of herself. Though she went along with Barak to levy his forces, accompanied him to the field of battle, and gave him the word of command when to charge the enemy, (Judges 4:9-14,) yet, suitably to her sex and office, she only speaks of uttering a song of praise on the occasion, while she assigns to him, under God, the glory of the victory, and the honour of the triumph. Arise, Barak, and lead thy captivity captive — She calls on Barak to show his captives and spoils, that the Israelites might see how great reason they had for giving thanks to God. Some ask what captives he could have to lead when the whole army of Sisera was cut off? Judges 4:16. To which the answer is easy, that when Barak, after he had routed their army, pursued his victory as far as Harosheth, he doubtless took many prisoners, and probably not a few of the best quality, and brought them captive with him out of the country.

12. Awake, awake — Having in the previous verses sung of the sublime coming of Jehovah from Sinai to deliver the nation from its fallen state, and having called on all classes to join her in the song, she now begins her vivid picture of the war with Sisera with this impassioned introduction. Arise, O Barak — In the singing of this song, Deborah, leading the women, and Barak, leading the men, responded to each other. Lead captive thy captives — This represents the triumph as complete, and the victor as returning from the field with a long train of captives following his triumphal march.

V. 13. He made him, &c.-Thus God did not only preserve the poor and despised remnant of his people, from the fury of the oppressor, and from the destruction which Sisera designed, but also gave them the victory, and thereby the dominion over the nobles of Canaan, who were combined against them. Me-Tho’ but a weak woman.

Verse 13. Make him that remaineth] This appears to be spoken of Barak, who is represented as being only a remnant of the people.

Verse 13. Then he made him that remaineth have dominion, &c. — This verse is very obscure, nor is it easy to fix the sense of the original, the principal verb in the sentence, dry, jerad, which occurs in both clauses of it, meaning both to have, or to cause to have dominion, and also to descend, or come down. According to our translation, which seems as accurate as any proposed, the sense is, that God had not only preserved a remnant of his people from the fury of the oppressor, and from the destruction which Sisera designed, but also now gave them the victory, and thereby the dominion over the nobles of Canaan, who had been combined against them. The Lord made me have dominion — Though but a weak woman. But Dr. Kennicott’s translation of the verse, which is countenanced by the Seventy, is,

“Then, when the remainder descended after their chiefs, Jehovah’s people descended after me against the mighty:” which interpretation agrees in substance with that of the ingenious Mr. Green and some others.

13. Then came down — We feel constrained to discard the Masoretic punctuation in this word dry, and translate it as if written dry. To render it in the imperative, or with Robinson and others to supply I said, is awkward and unnecessary. The poetess refers to the coming down from their mountain homes of the valiant heroes who rendered such noble services in this war. The words nobles, mighty ones, rulers, commanders, and princes, in this and the two following verses, are to be understood as titles of honour attributed to those valiant soldiers in view of their noble work. Jehovah came down to me — To me, Deborah. This coming of Jehovah to the prophetess is explained by Judges 4:6, 7. Jehovah came to Deborah with a revelation of the triumph over Jabin’s army which was about to exalt Israel from the dust. Among the mighty ones — Not against the mighty, for then we should have la, but b, in, or among. As the heroes of the land rallied around her, Jehovah himself came, as it were, among them, and also accompanied her as an ally to the war.

V. 14. Ephraim-Now she relates the carriage of the several tribes in the expedition; and she begins with Ephraim. A root-Of the Ephraimites. By root she seems to mean a branch, as that word is sometimes used. By which also she may note the fewness of those that came out of Ephraim, yielding but one branch or an handful of men to this service. Amalek-The constant enemy of the Israelites, who were confederate with their last oppressors the Moabites, Judges 3:13, and in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, while their main force was drawn northward against Jabin and Sisera. Against these therefore Ephraim sent forth a party, and so did Benjamin. Benjamin-Benjamin followed Ephraim’s example. The people-Among the people of Benjamin, with whom these few Ephraimites united themselves in this expedition. Machir-That is, out of the tribe of Manasseh, which are elsewhere called by the name of Machir, namely, out of the half tribe which was within Jordan; for of the other she speaks, ver.

17. Governors-Either civil governors, princes and great persons, who were as ready to hazard themselves, as the meanest: or military officers, valiant and expert commanders, such as some of Machir’s posterity are noted to have been. Writer-That is, even the Scribes, who gave themselves to study and writing, whereby they were exempted from military service, did voluntarily enter into this service.

Verse 14. Out of Ephraim-a root of them] Deborah probably means that out of Ephraim and Benjamin came eminent warriors. Joshua, who was of the tribe of Ephraim, routed the Amalekites a short time after the Israelites came out of Egypt, Exodus 17:10. Ehud, who was of the tribe of Benjamin, slew Eglon, and defeated the Moabites, the friends and allies of the Ammonites and Amalekites. Machir, in the land of Gilead, produced eminent warriors; and Zebulun produced eminent statesmen, and men of literature. Probably Deborah speaks here of the past wars, and not of any thing that was done on this occasion; for we know that no persons from Gilead were present in the war between Jabin and Israel. See Judges 5:17. Gilead abode beyond Jordan.

Verse 14. Out of Ephraim, &c. — The prophetess, having directed their praises to the Author of their deliverance, proceeds to speak with commendation of the instruments of it, and gives us the muster of those tribes which freely offered themselves to battle. She assigns the first place to the tribe of Benjamin; the second to those of her own tribe who were settled in Amalek; the third to the Manassites beyond Jordan; the fourth to the tribe of Zebulun; and the last to the tribe of Issachar. There was a root of them against Amalek — This translation is very obscure, and therefore it might be better rendered, and more agreeably to the Hebrew, Out of Ephraim came down those who were planted, or whose rest was in Amalek; meaning some of the tribe of Ephraim, who were settled in or about the mount of Amalek. See Judges 12:15. And out of Zebulun they that handle the pen of the writer — Mr. Green has observed, and with great reason, that there is a manifest impropriety in penmen coming down to a battle; and that the word cbv, shebet, which is here translated a pen, never signifies so throughout the Scriptures, but always a sceptre, or staff of command; and therefore he thinks our translation has mistaken the meaning here, and that it ought to be translated, And out of Zebulun those that rule or lead with the sceptre. The word rps, soper, rendered writer, he thinks belongs to the next verse, and should be translated numbered. This certainly would make that verse more plain and significant. It would then be, And the princes of Issachar were numbered with Deborah; that is, these princes, together with Barak the general, were mustered along with Deborah herself.

Ver. 14. The pen of the writer. Zebulun’s lot being contiguous to Phœnicia, they seem to have been assisted by that people in the acquisition of letters.

14. Out of Ephraim — We are here to supply in thought, they came down, from the preceding verse. That is, the heroes came out of Ephraim. The poetess goes on until verse 19 in specifying the action of the different tribes. Whose root — Or, their root, that is, their fixed abode, their established dwelling or lot. In Amalek — In Judges 12:15, mention is made of “the land of Ephraim, in the mount of the Amalekites;” whence it appears that a colony of this people had migrated from the south of Palestine, and settled among the Canaanites, and given their name to the territory which afterwards became the possession of Ephraim. After thee — After Ephraim. Among thy people — Among Ephraim’s people. In approaching the Plain of Jezreel from the south, Benjamin, from his more southern location, would naturally follow after Ephraim; but as both advanced it would seem that the Benjamites became mixed with the more powerful Ephraimites. Out of Machir — Machir was the only son of Manasseh, and through him were all the Manassites descended. Genesis 1, 23; Numbers 27:1. The name is here used poetically for that part of the tribe of Manasseh which was located on the west of the Jordan; just as Gilead, Manasseh’s grandson, is used, verse 17, for the eastern Manassites. Those that draw the pencil of the writer — As the word here rendered pencil (cbv) generally means rod, or sceptre, most modern scholars translate, the staff of the commander. But there seems no need of departing from the ordinary meaning of the words. The word µykvm here represents the writer as drawing the letters with his pencil, and the pencil or style is metaphorically called the writer’s sceptre, as being the emblem of his power and worth. Zebulun’s location on the Phenician coast led his people to commercial enterprise, and to the cultivation of the art of writing. Clerks and accountants would therefore become numerous in that tribe. Deborah’s oracle and Ba-rak’s trumpet aroused even the literati to join the army. This was specially worthy of notice, since the quiet life and peaceful calling of the writer make him naturally averse to war.

V. 15. With Deborah-Ready to assist her. Issachar-Heb. and Issachar, that is, the tribe or people of Issachar, following the counsel and example of their princes. Barak-That is, they were as hearty and valiant as Barak their general; and as he marched on foot against their enemies horses and chariots, and that into the valley, where the main use of horses and chariots lies; so did they with no less courage and resolution. Divisions-Or, separations, not so much one from another, (for they seem to be all so well agreed in abiding at home with their sheep) as all from their brethren, from whom they were divided no less in their designs and affections, than in their situation by the river Jordan: and they would not join their interests and forces with them in this common cause. Great thoughts-Or, great searchings, great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.

Verse 15. The princes of Issachar] They were at hand and came willingly forth, at the call of Deborah, to this important war.

Barak-was sent on foot] I have no doubt that wylgrb, without regarding the points, should be translated with his footmen or infantry. Thus the Alexandrian Septuagint understood it, rendering the clause thus: outw Barak exapesteilen pezouv autou eiv thn koilada, “Barak also sent forth his footmen into the valley.” Luther has perfectly hit the meaning, Barak mit seinen fussvoleke, “Barak with his footmen.” For the divisions of Reuben] Either the Reubenites were divided among themselves into factions, which prevented their co-operation with their brethren, or they were divided in their judgment concerning the measures now to be pursued, which prevented them from joining with the other tribes till the business was entirely settled.

The thoughts of heart, and searchings of heart, might refer to the doubts and uneasiness felt by the other tribes, when they found the Reubenites did not join them; for they might have conjectured that they were either unconcerned about their liberty, or were meditating a coalition with the Canaanites.

Verse 15. He was sent on foot — Or, when he was sent, with his foot, into the valley. This is not an immaterial remark of the prophetess. It expresses that the tribe or people of Issachar, following the counsel and example of their princes, were as hearty and valiant in the cause as Barak their general; and as he marched on foot to attack Sisera with his horses and nine hundred armed chariots, and that into the valley or plain, where horses and chariots are chiefly useful, so did they, with no less courage and resolution. This she said to show that the battle was Jehovah’s, and that he saveth not by horses, nor by chariots. For the divisions of Reuben — Or, separations, not so much of one from another, (for they seem to have been all well agreed in abiding at home with their sheep,) as of all from their brethren, from whom they were divided no less in their designs and affections than in their situation by the river Jordan: and they would not join their interests and forces with them in this common cause. Great thoughts — Or, great searchings, great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.

15. Was he sent at his feet — This was the way in which Issachar was Barak’s support. Obedient to orders he followed at his feet (that is, immediately after him, as in Judges 4:10) in the valley of the Kishon, and assisted Barak in the fight. Determinations of heart — This must be taken in connexion with deliberations of heart in the next verse, when this whole reference to Reuben will appear as a masterpiece of irony. They heard the call of Deborah, and at once began to make great plans and lofty resolutions and determinations to give their help to the war; but, as if charmed by the pipings among the flocks, all their great resolutions end in deliberations!

V. 16. Why abodest-Why wast thou so unworthy and cowardly, that thou wouldest not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of this sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Numbers 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak.

Verse 16. Why, &c. — Having mentioned with honour the tribes that willingly offered themselves, the prophetess proceeds to expostulate with those who, when summoned to the assistance of their brethren, shamefully refused to arm in the common cause. The first two that she upbraids are Reuben and Gad, who were more solicitous about their cattle than their brethren. The next two are Dan and Asher, who were as meanly intent upon their commerce. Why abodest thou among the sheepfolds? — Why wast thou so unworthy and cowardly that thou wouldst not engage thyself in so just, so necessary and so noble a cause, but didst prefer the care of thy sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Numbers 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears that they could not hear the call of Deborah and Barak.

16. Double sheepfolds — The word is in the dual number, and designates the enclosures made of hurdles, left open at the top, and usually separated by a hurdle into two parts for the two different kinds of flocks — sheep and goats. Pipings of the herds — The pipings of the shepherds among the flocks.

V. 17. Gilead-Sometimes taken strictly for that part of the land beyond Jordan which fell to the half-tribe of Manasseh, and sometimes both for that part of Manasseh’s, and for Gad’s portion, as Joshua 13:24-25,29-31, and so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh. Beyond Jordan-In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. In ships-Dan, whose coast was near the sea, was wholly intent upon his merchandise, and therefore could not join in this land expedition. Sea-shore-Where their lot lay. His breaches-Either in the creeks of the sea, or, in their broken and craggy rocks and caves.

Verse 17. Gilead abode beyond Jordan] That is, the Gadites, who had their lot in those parts, and could not well come to the aid of their brethren at a short summons. But the words of Deborah imply a criminal neglect on the part of the Danites; they were intent upon their traffic, and trusted in their ships. Joppa was one of their sea-ports.

Asher continued on the seashore] The lot of Asher extended along the Mediterranean Sea; and being contiguous to Zebulun and Naphtali, they might have easily succoured their brethren; but they had the pretence that their posts were unguarded, and they abode in their breaches, in order to defend them.

Verse 17. Gilead abode, &c. — Or, why did Gilead abide? Gilead was divided between the children of Machir and the tribe of Gad, Joshua 13:24-31. The children of Machir came down to the battle, and therefore the tribe of Gad can only be meant here, the land of Gilead being put for the inhabitants of it. Beyond Jordan — In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. Why did Dan remain in ships? — Their coast being near the sea, they were wholly intent on their merchandise, and therefore did not join in this land expedition. Asher continued on the sea-shore — Where their lot lay. Abode in his breaches — Either in his creeks and small havens, where vessels lay to go out to sea, or in their broken and craggy rocks and caves.

17. Gilead — The name of the grandson of Manasseh is here used poetically for the half tribe of Manasseh that dwelt on the east of the Jordan. Compare note on verse 14. Those eastern tribes heeded not the summons of Deborah. Dan… ships — The portion of Dan took in the port of Joppa, (Joshua 19:46,) and the Danites who dwelt there, and at other places near or on the coast, doubtless interested themselves with the commerce of the Phenicians. Hence the allusion to their dwelling in ships. Asher — For the location of this tribe, see on Joshua 19:24-31.

V. 18. Jeoparded-Heb. despised, comparatively; they chose rather to venture upon a generous and honourable death, than to enjoy a shameful and servile life. High-places-That is, upon that large and eminent plain in the top of mount Tabor, where they put themselves in battle array, and expected the enemy; though when they saw they did not come up to them, they marched down to meet them.

Verse 18. Zebulun and Naphtali-jeoparded their lives] The original is very emphatic, ãrj twml wvpn chereph naphsho lamuth, they desolated their lives to death-they were determined to conquer or die, and therefore plunged into the thickest of the battle. The word jeoparded is a silly French term, and comes from the exclamation of a disappointed gamester: Jeu perdu! The game is lost; or J’ai perdue! I have lost.

Verse 18. Zebulun and Naphtali, &c. — These were the two tribes out of which Barak, by the order of God, (Judges 4:6,) drew ten thousand men, who charged the enemy from mount Tabor; and Deborah here celebrates their gallant behaviour. That jeoparded their lives — Hebrew, ãrj, cherep, despised their lives, or exposed them to the danger of death, as making no account of them, in comparison of joining with their brethren to shake off the yoke of the Canaanites, and recover their liberty. They chose rather to venture upon a generous and honourable death than to enjoy a shameful and servile life. In the high places of the field — That is, upon that large and eminent plain in the top of mount Tabor, where they put themselves in battle array, and expected the enemy; though, when they saw that the Canaanites did not come up to them, they marched down to meet them.

18. Zebulun — Mentioned a second time (compare verse 14) because of the extraordinary bravery and heroism of the warriors of this tribe. Scorned his soul to death — Hazarded his life on the most conspicuous places of the battle field. So bold and fearless was he that he seemed actually to scorn (ãrj) his own life, and to treat it with contempt. And Naphtali — The same heroism and daring are predicated of the warriors of this tribe also, only the name of the tribe occurs but this once. The prominence of these two tribes in the action is seen in chap. 4:6, 10.

V. 19. The kings-There were divers petty kings in those parts who were subject to Jabin. Megiddo-Taanah and Megiddo were two eminent cities, not far from mount Tabor, nor from the river Kishon. No gain-They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them: or from a full hope and confidence of paying themselves abundantly out of Israel’s spoils.

Verse 19. The kings came and fought] It is conjectured that Jabin and his confederates had invaded Manasseh, as both Taanach and Megiddo were in that tribe: and that they were discomfited by the tribes of Zebulun and Naphtali at Taanach and Megiddo; while Barak defeated Sisera at Mount Tabor.

They took no gain of money] They expected much booty in the total rout of the Israelites; but they were defeated, and got no prey; or, if applied to the Israelites, They fought for liberty, not for plunder.

Verse 19. The kings came and fought — There were divers petty kings in those parts who were subject to Jabin. Taanach and Megiddo were two eminent cities not far from mount Tabor, nor from the river Kishon. They took no gain of money — Some interpret this as meaning they fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged on them, or from a full hope and confidence of paying themselves abundantly out of Israel’s spoils. But it may be intended as a sarcasm upon the kings of Canaan for their lucrative views in fighting against Israel. They came to the help of Jabin for lucre’s sake; namely, to enrich themselves with the spoils; but the Israelites fought for liberty.

19. There came kings — Canaanitish kings or princes confederate with Jabin. Compare Joshua 11:1-5. As in Joshua’s time, so now, all these kings combined together to fight with Israel. At Taanach — The modern Taannuk, in the southwestern part of the great Plain of Esdraelon. See at Joshua 12:21. Megiddo — The modern el-Lej-jun, about four miles northwest of Taunnuk. See again at Joshua 12:21. The waters of Megiddo are the numerous small streams in the neighbourhood, which flow into and help to form the ancient Kishon. Spoil of silver they did not take — A caustic sentence. They gathered no spoils. Their plans of conquest ended in dire defeat.

V. 20. From heaven-Or, they from heaven, or the heavenly host fought, by thunder, and lightning, and hail-stones, possibly mingled with fire. The stars-Raising these storms by their influences, which they do naturally. Courses-Or, from their paths, or stations. As soldiers fight in their ranks and places assigned them, so did these.

Verse 20. They fought from heaven] The angels of God came to the assistance of Israel: and the stars in their orbits fought against Sisera; probably some thunder storm, or great inundation from the river Kishon, took place at that time, which in poetic language was attributed to the stars. So our poet sung relative to the storms which dispersed the Spanish armada in 1588:—

“Both winds and waves at once conspire

To aid old England—frustrate Spain’s desire.”

Perhaps it means no more than this: the time which was measured and ruled by the heavenly bodies seemed only to exist for the destruction of the Canaanites. There may be also a reference to the sun and moon standing still in the days of Joshua.

Verse 20. They fought from heaven — The prophetess, having in the foregoing verse mentioned who were the allies and helpers of Jabin, does here, in a very magnificent manner, represent who were the allies and helpers of Israel. They fought from heaven on this side; namely, the very angels of God themselves, the hosts of heaven, the armies of the Almighty. The very stars in their courses fought for Israel against Sisera — The elements, by the order of God, came to their assistance. The air and waters ranged themselves on their side; the rivers, even the small streams, lift up themselves and swept away their enemies. This is the magnificent and tremendous idea which the prophetess gives us of this victory over Sisera: see on Judges 4:15. In the poetical scriptures, thunder and lightning are represented as the artillery of heaven. The Prophet Habakkuk, speaking of the defeat of the confederate kings of Canaan by Joshua, where there is no mention of thunder and lightning in the history, thus addresses Jehovah, Habakkuk 3:11 —

The sun and moon stood still in their habitation;

By their light thine arrows went abroad;

And by their shining thy glittering spear.

Ver. 20. The stars in their courses fought. That is, heaven or angels fought against Sisera. A storm of hail and thunder, says Josephus, beat against the eyes of the men and horses, and aided Barak in throwing them into the utmost confusion. History records many such storms. A shower of snow set in the faces of the duke of Lancaster’s men in the battle of Towton field, near Tadcaster, in 1461, when more men fell in the course of an hour than in any other battle in England. It was the same, as Eusebius states, when the emperor Theodosius fought against Eugenius and Maximus, the tyrants. At Agincourt, when fifteen thousand English defeated sixty thousand French, a shower of rain wetted the bow-strings of the enemy, while the English had taken the precaution to cover their strings. These were all decisive battles for the throne.

20. From heaven they fought — The elements of nature assisted in the strife. The violent thunder storm on which Jehovah rode over the fields of Edom was so terrible that the very heavens appeared to drop. See on verse 4 and Judges 4:15. The stars from their courses fought — This is a more minute defining of the thought in the preceding line. The bursting clouds and darting lightnings are poetically spoken of as if the stars had started from their orbits and mingled in the war of elements.

V. 21. River of Kishon-Which, though not great in itself, was now much swelled by the foregoing storm and rain, and therefore drowned those who being pursued by the hand of God, and by the Israelites, were forced into it, and thought to pass over it, as they did before. Ancient river-So called, either, first, in opposition to those rivers which are of a later date, being made by the hand and art of man. Or, secondly, because it was a river anciently famous for remarkable exploits, for which it was celebrated by the ancient poets or writers, though not here mentioned. Trodden down-Thou, O Deborah, though but a weak woman, hast by God’s assistance subdued a potent enemy. Such abrupt speeches are frequent in poetical scriptures.

Verse 21. The river of Kishon swept them away] This gives plausibility to the above conjecture, that there was a storm at this time which produced an inundation in the river Kishon, which the routed Canaanites attempting to ford were swept away.

Verse 21. The river of Kishon — Which, though not great in itself, was now much swelled by the foregoing storm and rain, and therefore drowned those who, being pursued by the hand of God and by the Israelites, were forced into it, and thought to pass over it, as they did before. Ancient river — So called, either, first, in opposition to those rivers which are of a later date, being made by the hand and art of man; or, secondly, because it was a river anciently famous for remarkable exploits, for which it was celebrated by the ancient poets or writers, though not here mentioned. O my soul, thou hast trodden down strength — Thou, O Deborah, though but a weak woman, hast, by God’s assistance, subdued a potent enemy; a beautiful apostrophe this of the prophetess; turning her speech to herself, as it were, to congratulate herself on the success of the commission which she had received from God to stir up Barak, and on the great efficacy of her prayers to God; for it cannot be doubted but that she implored help from Heaven, while Barak fought with Sisera.

21. The river Kishon snatched them away — This celebrated stream has two principal sources, one at the base of Mount Tabor, and the other in the large fountain of Jerrin, (En-gannim,) about fifteen miles south of Tabor. Its general course is northwesterly, sweeping along the northern base of Mount Carmel, and emptying into the Mediterranean. It drains the great valley of Esdraelon. In the southern part of the plain, at Megiddo and Taanach, the Kishon is not a permanent stream, but flows only during the rainy season; but after a violent rain storm the dry bed suddenly changes to a sweeping torrent, and snatches away everything it meets. So in the present case, the rushing waters carried away the bewildered soldiers of Sisera. Trample down, O my soul — A burst of enthusiastic exultation over such a sudden destruction of the strong enemy.

V. 22. Horses hoofs-Their horses, in which they put most confidence, had their hoofs, which are their support and strength, broken, either by dreadful hail-stones, or rather, by their swift and violent running over the stony grounds, when they fled with all possible speed from God and from Israel. Pransings-Or because of their fierce or swift courses. Mighty ones-Of their strong and valiant riders, who forced their horses to run away as fast as they could.

Verse 22. Then were the horsehoofs broken] In very ancient times horses were not shod; nor are they to the present day in several parts of the East. Sisera had iron chariots when his hosts were routed; the horses that drew these, being strongly urged on by those who drove them, had their hoofs broken by the roughness of the roads; in consequence of which they became lame, and could not carry off their riders. This is marked as one cause of their disaster.

Verse 22. Then were the horse-hoofs broken — This verse finely expresses, and gives us the strongest image of, the confusion and rapidity of the flight of Sisera’s captains and great men, as well as of the multitude, from God and Israel; which was such that the very hoofs of their horses were broken by their swift and violent running over the stony ground. Prancings — Or, because of their fierce or swift courses. The word rhd, dahar, here rendered prancings, is used also Nahum 3:2, where, from the word it is joined with, says Dr. Dodd, it must mean the clattering of the horse on full speed. The marginal reading, tramplings, or plungings, he thinks preferable to the text, and observes, that the meaning of it cannot perhaps be better expressed than by the well-known line of Virgil: Quadrupedante putrem sonitu quatit ungula campum.

“‘They shake with horny hoofs the solid ground.”

Dr. Waterland proposes that wyryba, abiraiv, here rendered their mighty ones, should be translated their mighty horses, an interpretation which the word will easily bear, and which increases the force and beauty of the passage, as they were doubtless “not common horses, but their best and strongest, whose hoofs were broken on this occasion.” The reader will observe that it was not the custom to shoe their horses in these ancient times, and indeed, according to Tavernier, Montfaucon, and others, they have at present excellent horses in Arabia and Tartary which are never shod. See Dodd.

22. From the galloppings — The rapid and hasty flight of the Canaanitish heroes caused their horses’ hoofs to smite terribly the ground. The frantic steeds struggled to get loose from the chariots, and escape the miry ground, and became more frantic still by the urgency of their strong drivers. The gallopping of his strong ones is to be explained as the galloppings caused by the strong men that urged on their frantic flight. This verse, says Robinson, presents “a most vivid image of hasty and rapid flight and hot pursuit.”

V. 23. Meroz-A place then, no doubt, eminent and considerable, tho’ now there be no remembrance of it left, which possibly might be the effect of this bitter curse; as God curseth Amalek in this manner, that he would utterly blot out their remembrance. And this place above all others may be thus severely cursed; because it was near the place of the fight, and therefore had the greatest opportunity and obligation to assist their brethren. The angel, &c.-She signifies, that this curse proceeded not from her ill-will towards that place, but from divine inspiration; and that if all the rest of the song should be taken but for the breathings of a pious soul, but liable to mistake, yet this branch of it was immediately directed to her by the Lord, the angel of the covenant. Of the Lord-Of the Lord’s people: for God takes what is done for, or against his people, as if it was done to himself. The cause between God and the mighty, the principalities and powers of the kingdom of darkness, will not admit of a neutrality.

Verse 23. Curse ye Meroz] Where Meroz was is not known; some suppose it was the same as Merom, nigh to Dotham. The Syriac and Arabic have Merod; but where this was is equally uncertain. It was certainly some city or district, the inhabitants of which would not assist in this war.

Curse ye bitterly] rwra wra oru aror, curse with cursing-use the most awful execrations.

Said the angel of the LORD] That is, Barak, who was Jehovah’s angel or messenger in this war; the person sent by God to deliver his people. To the help of the LORD] That is, to the help of the people of the Lord. Against the mighty.] בגבורים baggibborim, “with the heroes;” that is, Barak and his men, together with Zebulun and Naphtali: these were the mighty men, or heroes, with whom the inhabitants of Meroz would not join.

Verse 23. Curse ye Meroz — A place then, no doubt, eminent and considerable, though now there be no remembrance of it left, which possibly might be the effect of this bitter curse; as God cursed Amalek in this manner, that he might utterly blot out their remembrance. And this place, above all others, may be thus severely cursed, because it was near the place of the fight, and therefore had the greatest opportunity and obligation to assist their brethren. The angel, &c. — She signifies that this curse proceeded not from her ill-will toward that place, but from divine inspiration; and that if all the rest of the song should be taken but for the mere aspirations and effusions of a pious soul, but liable to mistake, yet this branch of it was immediately directed to her by the Lord, the angel of the covenant. To the help of the Lord — Of the Lord’s people; for God takes what is done for or against his people as if it were done to himself. The cause between God and the mighty, the principalities and powers of the kingdom of darkness, will not admit of a neutrality.

Ver. 23. Curse ye Meroz, or Merom, as in Joshua 11:5. The waters of Merom form the upper lake of the Jordan. It lay in the bosom of those Canaanites, and the people were afraid to act. Barak fought near this place.

23. Curse Meroz — The name of this place occurs here only, and of its history we have no other trace. Perhaps it utterly perished by reason of this awful curse. It would seem to have lain along the route of the flying Canaanites, and its inhabitants culpably neglected to help the leaders of Israel in their pursuit. The apathy of some of the tribes only called forth censure or reproach, (verses 16, 17;) but the neglects of Meroz were so great as to call forth a bitter curse. Angel of Jehovah — Some think Deborah herself is meant; but the reference is more likely to the Angel who fought for Israel, and perhaps revealed himself to the prophetess. Among the mighty ones — See note on verse 13.

V. 24. Blessed-Celebrated, and endowed with all sorts of blessings more than they. In the tent-In her tent or habitation, in her house and family, and all her affairs: for she and hers dwelt in tents. The tent is here mentioned as an allusion to the place where the fact was done.

Verse 24. Blessed above women shall Jael-be] She shall be highly celebrated as a most heroic woman; all the Israelitish women shall glory in her. I do not understand these words as expressive of the Divine approbation towards Jael. See the observations at the end of Judges 4:24. The word bless, both in Hebrew and Greek, often signifies to praise, to speak well of, to celebrate. This is most probably its sense here.

Verse 24. Blessed, &c. — This is a beautiful and striking transition, whereby the prophetess passes from the curse pronounced by the command of the angel on the Merozites to the blessing of Jael, on whom she passes the finest encomium, because, though only a sojourner in Israel, she had done them most signal service in taking off Sisera, their most inveterate enemy. Blessed above women — Celebrated and endowed with all sorts of blessings more than they. In the tent — In her tent and habitation; in her house and family, and all her affairs. The Kenites lived not in houses, but in tents. But the tent is here mentioned as an allusion to the place where the fact was done.

24. Blessed… be Jael — From the cursing of Meroz the prophetess turns to the blessing of Jael, and puts the blessing in contrast with the curse. Note at end of chap. 4. This blessing of the inspired poetess, as well as the curse pronounced on Meroz, breathes the spirit of the vindictive psalms. The blessing does not require us to defend the absolute morality of Jael’s act. Grotius had not then written on the laws of nations, nor had the softening spirit of the Gospel yet done its work in exalting the standard of morality. The act of Jael and the song and soul of Deborah were at the level of the laws of war in their age. The prophetess aims to immortalize the heroine. Women in the tent — Women that dwell in tents; shepherdesses.

V. 25. Butter-Or, cream, that is, the choicest of her milk: so the same thing is repeated in different words. Lordly dish-Which you are not to understand of such a costly dish as the luxury of after ages brought in, which is not agreeable to the simplicity either of this family, or of those ancient times; but of a comely and convenient dish, the best which she had, and such as the better sort of persons then used. Probably Jael at that time intended him no other than kindness, ‘till God by an immediate impulse on her mind, directed her to do otherwise.

Verse 25. She brought forth butter] As the word hamj chemah, here translated butter, signifies disturbed, agitated, &c., it is probable that buttermilk is intended. The Arabs form their buttermilk by agitating the milk in a leathery bag, and the buttermilk is highly esteemed because of its refreshing and cooling quality; but there is no reason why we may not suppose that Jael gave him cream: Sisera was not only thirsty, but was also exhausted with fatigue; and nothing could be better calculated to quench his thirst, and restore his exhausted strength, than a bowl of cream. I am surprised that Mr. Harmer should see any difficulty in this. It is evident that Deborah wishes to convey the idea that Jael was more liberal and kind than Sisera had requested. He asked for water, and she brought him cream; and she brought it to him, not in an ordinary pitcher, but in the most superb dish or bowl which she possessed. See at the end of Judges 4:24.

Verse 25. He asked water, &c. — The original here is very poetical and elegant, and not badly imitated in our translation of it, if it were placed in hemistics thus:

He asked water, and she gave milk;

She brought forth butter in a lordly dish.

The last clause, however, perhaps had better be rendered, cream in a princely bowl; that is, she brought forth the choicest of her milk in the best dish or bowl she had; not indeed such a one as the luxury of after ages introduced, but such as was agreeable to the simplicity of those times and of this family, and such as the better sort of people then used. Jael, we have observed, on Judges 4:19, probably at that time intended him no other than kindness, till God, to fulfil Deborah’s prophecy, by an immediate impulse on her mind, directed her to do otherwise.

25. A bowl of the nobles — A costly bowl, such as only nobles were wont to use. Curd — Or, curdled milk, a common and favourite beverage in the East. The Septuagint, Vulgate, and English versions erroneously render the word butter.

Verse 26. She smote off his head] The original does not warrant this translation; nor is it supported by fact. She smote his head, and transfixed him through the temples. It was his head that received the death wound, and the place where this wound was inflicted was the temples. The manner in which Jael despatched Sisera seems to have been this: 1. Observing him to be in a profound sleep she took a workman’s hammer, probably a joiner’s mallet, and with one blow on the head deprived him of all sense. 2. She then took a tent nail and drove it through his temples, and thus pinned him to the earth; which she could not have done had she not previously stunned him with the blow on the head. Thus she first smote his head, and secondly pierced his temples.

Verse 26. She smote off his head — Or rather, smote through his head, for there is not the least hint given in the story that she cut off his head. The latter part of the verse, When she pierced, &c., may be rendered, She wounded and pierced through his temples.

THE SONG OF DEBORAH, 1-31.

Among the many impassioned poems with which Hebrew literature abounds, this triumphal ode, universally known as “Deborah’s Song,” is one of the most splendid specimens. In it abound force, beauty, grandeur, and sublimity. Bold and startling metaphors, sudden and abrupt transitions, and occasional touches of sarcasm, most consummately set, are noticeable features of the song; and, while they serve to make the thoughts presented more impressive, often render the exposition very difficult. We have felt that no commentary based upon the common version of this chapter would meet the wants of the modern student unless accompanied by a translation more true to the sense and emotionality of the original. The late Dr. Edward Robinson said of the common English version of this song, that “in many parts it is wholly unintelligible.” We therefore give underneath the text of the authorized version, and, so as to be easily compared with it, a new and literal translation, in which the order and force of the Hebrew original are, as far as possible, preserved; and to save circumlocution, our notes are based on the new translation.

Cassel points out the alliteration, which he regards as an important feature of the song, and as betraying, more than any thing else, the presence of conscious art in its construction. Such alliteration is, to a certain extent, noticeable in the Hebrew text; but an attempt to transfer it into a modern version would be likely to lose somewhat in accuracy. In our own translation, however, we have preserved, at places, even this feature of the Hebrew.

The following analysis will serve to present in a condensed form the order of thought followed by the prophetess:

1. Opening hymn to Jehovah. Verses 2-5.

Verse 27. At her feet he bowed] רגליה בינ bein ragleyha, “between her feet.” After having stunned him she probably sat down, for the greater convenience of driving the nail through his temples.

He bowed-he fell] He probably made some struggles after he received the blow on the head, but could not recover his feet.

Æschylus represents Agamemnon rising, staggering, and finally falling, under the blows of Clytemnestra.-Agam. v. 1384.

Verse 27. At her feet he bowed, &c. — This verse is considered by many as a description of the struggles of Sisera after he was wounded; but perhaps it may only be a relation of his lying down to sleep quite spent with fatigue, from which he never rose again. For it is expressly said, (Judges 4:21,) that Jael smote the nail quite through his temples, so as to fasten him to the ground; from whence there is great reason to conclude that the blow was instantaneously fatal, and that he never struggled nor stirred. This verse is thus translated by Dr. Kennicott:

At her feet he bowed, he fell!

At her feet he bowed, he fell!

Where he bowed, there he fell dead.

And he supposes, naturally enough, the first line to be sung by Deborah, the second by Barak, and that they both joined in singing the third. The whole verse is greatly expressive of the joy of Deborah on this occasion, and shows, in a strong light, her love for her country and people. She dwells on every circumstance with seeming pleasure; she repeats them, as it were, to enjoy the idea and contemplation of them the longer. And one would think all the enemies of Israel had perished in this one man.

27. He sunk down, he fell — The reference is doubtless to the supposed convulsion in which he rolled off from the low divan and fell to the floor. See note on Judges 4:21.

V. 28. Looked out-Expecting to see him returning: for she concluded, that he went forth not so much to fight, as to take the spoil.

Verse 28. Cried through the lattice] This is very natural: in the women’s apartments in the East the windows are latticed, to prevent them from sending or receiving letters, &c. The latticing is the effect of the jealousy which universally prevails in those countries.

Why is his chariot so long in coming?] Literally, Why is his chariot ashamed to come?

Dr. Lowth has very justly observed, that this is a striking image of maternal solicitude, and of a mind divided between hope and fear. “The mother of Sisera looked out at a window;

She cried through the lattice,

‘Why is his chariot so long in coming?

Why tarry the wheels of his chariot?’

“Immediately, impatient of delay, she prevents the comfort of her companions; elate in mind, and bursting forth into female levity and jactation, impotent to hope for any thing, and drunk with her good fortune, “Her wise ladies earnestly answered her;

Yea, she immediately returned answer to herself;

‘Have they not sped? have they not divided the spoil?’ “We see how consonant to the person speaking is every idea, every word. She dwells not upon the slaughter of the enemies, the number of the captives, the valour and great exploits of the victor, but, burning with the female love of spoils, on those things rather which captivate the light mind of the vainest woman; damsels, gold, garments. Nor does she dwell upon them only; but she repeats, she accumulates, she augments every thing. She seems, as it were, to handle the spoils. dwelling as she does on every particular.

‘Have they not sped? have they not divided the prey? A damsel, yea, two damsels to every man:

To Sisera, a prey of divers colours;

A prey of divers colours of needlework,

Finely coloured of needlework on both sides,

A spoil for adorning the neck.’

To enhance the beauty of this passage, there is, in the poetic conformation of the sentences, an admirable neatness in the diction, great force, splendour, accuracy; in the very redundance of the repetitions the utmost brevity; and, lastly, the most striking disappointment of the woman’s hope, tacitly insinuated by that sudden and unexpected apostrophe, ‘So let all thine enemies perish, O JEHOVAH!

is expressed more fully and strongly by this silence than could have been painted by any colouring of words.” See Dr. Lowth, 13th Prelection, Proverbs 4:18, 19.

“We cannot do better,” says Dr. Dodd, “than conclude this chapter with the words of Pelicanus: ‘Let a Homer, or a Virgil, go and compare his poetry, if he be able, with the song of this woman; and, if there be anyone who excels in eloquence and learning, let him celebrate the praises and learning of this panegyric, more copiously than I am able.’“ FOR other matters relative to this song I must refer to the two translations which immediately follow; and their authors’ notes on them. Dr. Kennicott says, “This celebrated song of triumph is most deservedly admired; though some parts of it are at present very obscure, and others unintelligible in our English version. Besides particular difficulties, there is a general one that pervades the whole; arising as I humbly apprehend, from its being considered as entirely the song of Deborah. It is certain, though very little attended to, that it is said to have been sung by Deborah and BY BARAK. It is also certain there are in it parts which Deborah could not sing, as well as parts which Barak could not sing; and therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; whilst those words which seem most likely to have been sung by either party should be assigned to their proper name; either to that of Deborah the prophetess, or to that of Barak the captain.

“For example: Deborah could not call upon Deborah, exhorting herself to awake, &c., as in Judges 5:12; neither could Barak exhort himself to arise, &c., in the same verse. Again, Barak could not sing, Till I, Deborah, arose a mother in Israel, Judges 5:7; nor could Deborah sing about a damsel or two for every soldier, Judges 5:30; though, indeed, as to this last article, the words are probably misunderstood. There are other parts also which seem to require a different rendering. Judges 5:2, For the avenging of Israel, where the address is probably to those who took the lead in Israel on this great occasion, for the address in the next words is to those among the people who were volunteers; as again, Judges 5:9. Judges 5:11, 13-15, have many great difficulties. It seems impossible that (Judges 5:23) any person should be cursed for not coming to the help of JEHOVAH; to the help of JEHOVAH against the mighty. Nor does it seem more probable that Jael should, in a sacred song, be styled blessed above women for the death of Sisera. Judges 5:26 mentions butter, of which nothing is said in the history in Judges 4:19; nor does the history say that Jael smote off Sisera’s head with a hammer, or indeed that she smote it off at all, as here, Judges 5:26. Lastly, as to Judges 5:30, there being no authority for rendering the words a damsel or two damsels, and the words in Hebrew being very much like two other words in this same verse, which make excellent sense here, it seems highly probable that they were originally the same. And at the end of this verse, which contains an excellent compliment paid to the needlework of the daughters of Israel, and which is here put with great art in the mouth of Sisera’s MOTHER, the true sense seems to be, the hopes SHE had of some very rich prize to adorn HER OWN NECK.” -Kennicott’s Remarks, p. 94.

Dr. Hales observes, “That the design of this beautiful ode, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold, religious and political; first, to thank GOD for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the rulers volunteered their services against the common enemy, and to censure the lukewarmness and apathy of others who stayed at home, and thus betrayed the public cause; and, by this contrast and exposure, to heal those fatal divisions among the tribes, so injurious to the commonwealth. The first verse, as a title, briefly recites the design or subject of the poem, which consists of eight stanzas.

“The first opens with a devout thanksgiving, to which she calls the attention of all, friends and foes.

“The second describes, in the sublime imagery of Moses, the magnificent scenes at Mount Sinai, Seir, &c., in the deserts of Arabia, while they were led by the Divine power and presence from Egypt to Canaan. “The third states their offending afterwards by their apostasies in serving new gods, as foretold by Moses, Deuteronomy 32:16, 17, and their consequent oppression by their enemies; the insecurity of travelling, and desertion of the villages, during the twenty years that intervened from the death of Shamgar till Jael’s exploit, and till Deborah became judge. By this time they were disarmed by the Philistines and Canaanites, and scarcely a sword or a spear was to be seen in Israel. This policy was adopted by the Philistines in Saul’s time, 1 Samuel 13:19, and was probably introduced before, when Shamgar, for want of other weapons, had recourse to an ox-goad, which was only left with them for the purpose of agriculture, 1 Samuel 13:21.

“The fourth contrasts their present happy state of security from the incursions and depredations of their foes, especially at the watering places, which were most exposed to attacks; owing to the Divine protection which crowned the victory, the zeal and exertions of ‘a remnant of the people,’ or a part of the tribes, against the enemy, under her conduct; these were the midland tribes of Ephraim, Manasseh, and Benjamin, including, perhaps, Judah and Simeon, which bordered on Amalek southward, and Issachar, Zebulun, and Naphtali, northward.

“The fifth censures the recreant tribes Reuben and Gad, beyond Jordan eastward; and Dan and Asher, on the Mediterranean Sea westward, who deserted the common cause in consequence of their divisions, and their paltry attachment to their own concerns.

“The sixth records the miraculous defeat of the confederate kings of Canaan, who were swept away by the torrents issuing from the different springs of the river Kishon, swollen by uncommon rains. Meroz was probably a place in the neighbourhood.

“The seventh contains a panegyric on Jael, who is here ‘blessed above women,’ for attempting an exploit above her sex to perform; and a picturesque description of her giving Sisera buttermilk to drink, which is considered as a great treat at present among the Arabs. Then follows a minute and circumstantial description of her mode of slaying him. “The eighth affords an admirable representation of the impatience of the mother of Sisera at his delay in returning; her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind, such as captive damsels, and embroidered garments, or the spoils of victory, which she repeats and exemplifies with much grace and elegance.

“The unexpected and abrupt apostrophe which concludes the poem, So perish all thine enemies, O LORD! tacitly insinuates the utter disappointment of their vain hopes of conquest and spoil more fully and forcibly than any express declaration in words; while it marks the author’s piety, and sole reliance upon the Divine protection of His people, and the glorious prospect of a future and greater deliverance, perhaps, by the Sun of righteousness.”-New Anal. Chron. p. 324.

Dr. Kennicott’s version of the Song

1. Then sang Deborah, and Barak the son of Abinoam, saying:-

2. Deb. For the leaders who took the lead in Israel, Bar. For the people who offered themselves willingly, Both. BLESS YE JEHOVAH!

3. Deb. Hear, O ye kings!

Bar. Give ear, O ye princes!

Deb. I unto JEHOVAH will sing.

Bar. I will answer in song to JEHOVAH;

Both. THE GOD OF ISRAEL!

4. Deb. O JEHOVAH, at thy going forth from Seir

At thy marching from the field of Edom,

Bar. The earth trembled, even the heavens poured down; The thick clouds poured down the waters

5. Deb. The mountains melted at JEHOVAH’S presence. Bar. Sinai itself, at the presence of JEHOVAH

Both. THE GOD OF ISRAEL!

6. Deb. In the days of Shamgar, the son of Anath,

In the days of Jael, the highways were deserted.

Bar. For they who had gone by straight paths,

Passed by ways that were very crooked.

7. Deserted were the villages in Israel.

Deb. They were deserted till I, Deborah, arose;

Till I arose a mother in Israel.

8. They chose new gods!

Bar. Then, when war was at the gates,

Was there a shield seen, or a spear,

Among forty thousand in Israel?

9. Deb. My heart is towards the rulers of Israel;

Bar. Ye who offered yourselves willingly among the people. Both. BLESS YE JEHOVAH!

10. Deb. Ye who ride upon white asses;

Ye who sit upon the seat of judgment.

11. Bar. And ye who travel upon the roads,

Talk of Him with the voice of praise.

Deb. Let them who meet armed at the watering places There show the righteous acts of JEHOVAH,

Bar. And the righteousness of the villages of Israel: Then shall they go down to the gates;

Both. THE PEOPLE OF JEHOVAH!

12. Bar. Awake, awake, Deborah!

Awake, awake, lead on the song.

Deb. Arise, Barak! and lead thy captivity captive,

Barak, thou son of Abinoam.

13. Bar. Then, when the remainder descended after their chiefs, Jehovah’s people descended after me,

Against the mighty.

14. Deb. Out of Ephraim was their beginning at Mount Amalek; And after thee was Benjamin, against the nations.

Bar. From Machir, came masters in the art of war;

And from Zebulun, those who threw the dart.

15. Deb. The princes in Issachar were numbered

Together with Deborah and Barak.

Bar. And Issachar was the guard of Barak,

Into the valley sent close at his feet.

Deb. At the divisions of Reuben,

Great were the impressions of heart.

16. Bar. Why sattest thou among the rivulet?

What! to hear the bleatings of the flocks?

Deb. For the divisions of Reuben,

Great were the searchings of heart.

17. Bar. Gad dwelt quietly beyond Jordan;

And Dan, why abode he in ships?

Deb. Asher continued in the harbour of the seas,

And remained among his craggy places.

18. Bar. Zebulun were the people, and Naphtali,

Deb. Who exposed their lives unto the death,

Both. ON THE HEIGHTS OF THE FIELD.

19. Deb. The kings came, they fought;

Then fought the kings of Canaan;

Bar. At Taanac, above the waters of Megiddo:

The plunder of riches they did not receive.

20. Deb. From heaven did they fight;

The stars, from their lofty stations,

Fought against Sisera.

21. Bar. The river Kishon swept them away,

The river intercepted them; the river Kishon:

It was there my soul trod down strength.

22. Deb. It was then the hoofs of the cavalry were battered. By the scamperings, the scamperings of its strong steeds.

23. Bar. Curse ye the land of Meroz,

Said the messenger of JEHOVAH:

Deb. Curse ye heavily its inhabitants,

Because they came not for help.

Both. JEHOVAH WAS FOR HELP!

JEHOVAH AGAINST THE MIGHTY!

24. Deb. Praised among women will be Jael,

The wife of Heber the Kenite;

Among women in the tent will she be praised.

25. Bar. He asked water, she gave him milk;

In a princely bowl she brought it.

26. Deb. Her left hand she put forth to the nail;

And her right hand to the workman’s hammer.

Bar. She struck Sisera, she smote his head;

Then she struck through, and pierced his temples.

27. Deb. At her feet he bowed, he fell! Bar. At her feet he bowed, he fell! Both. WHERE HE BOWED.

THERE HE FELL DEAD.

28. Deb. Through the window she looked out and called, Even the mother of Sisera, through the lattice;

Bar. ‘Why is his chariot ashamed to return?

Why so slow are the steps of his chariot?’

29. Deb. Her wise ladies answered her;

Nay, she returned answer to herself:

30. Bar. ‘Have they not found, divided the spoil;

Embroidery, double embroidery for the captains’ heads! A prize of divers colours for Sisera!’

Deb. ‘A prize of divers colours of embroidery;

A coloured piece of double embroidery for MY NECK, a prize!’ Chorus, by Deborah and Barak.

31. So perish all thine enemies, O Jehovah!

Grand Chorus, by the whole procession.

AND LET THOSE WHO LOVE HIM

BE AS THE SUN GOING FORTH IN HIS MIGHT.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * Dr. Hales’s version of the Song

1. Then sang Deborah, and Barak son of Abinoam on (the victory of) that day, on the avenging of wrongs in Israel:

2. On the volunteering of the people;

Saying, BLESS YE THE LORD!

3. Hearken, O kings, (of Canaan,)

Give ear, O princes, (of the land:)

I, even I, will sing unto the Lord;

I will shout to the Lord, the God of Israel.

4. O Lord, on thy going forth from Seir,

On thy marching from the land of Edom,

The earth quaked, the heavens dropped,

The clouds, I say, dropped water.

5. The mountains melted away

From the presence of the Lord;

Even Sinai himself, from the presence

OF THE LORD THE GOD OF ISRAEL.

6. From the days of Shamgar, son of Anath,

To the days of Jael, (through fear of the enemy,)

The highways were unfrequented,

And travellars walked through by-paths.

7. The villages were deserted:

They were deserted till I, Deborah, arose,

Till I arose (to be) a mother in Israel.

8. (The Israelites) had chosen new gods,

Therefore was war in their gates:

Was there a shield or a spear to be seen

Among forty thousand in Israel?

9. My heart it attached to the senators of Israel,

Who volunteered among the people.

10. BLESS YE THE LORD!

Ye that ride upon white asses,

Ye that sit in (the gates of) judgment,

Extol (him) ye travellers.

11. (Now freed) from the noise of archers

At the watering places,

Here shall they rehearse the righteousness

OF THE LORD; his righteousness

Towards the villages of Israel:

Now shall the people of THE LORD

Go down to the gates of judgment in safety

12. Awake, awake, Deborah;

Awake, awake, utter a song (of praise.)

Arise now, Barak; lead thy captivity captive,

Thou son of Abinoam.

13. For (God) made a remnant of the people

Triumph over the nobles of the enemy;

The Lord made me triumph over the mighty.

14. From Ephraim unto Amalek was their root:

Next to thee (Ephraim) was Benjamin among thy people: From Machir (Manasseh) came down the senators.

And from Zebulun, they that write with the pen of the scribe.

15. The princes in Issachar (were) with Deborah,

Even Issachar, as well as Barak, (Naphtali,)

He was sent on foot into the valley;

For the divisions of Reuben

(I feel) great griefs of heart.

16. Why abidest thou among the sheepfolds

To hear the bleatings of the flocks?

For the divisions of Reuben

(I feel) great griefs of heart.

17. (Why) abode Gilead (Gad) beyond Jordan;

And Dan remained in his ships?

(Why did) Asher sit in his seaports,

And continue in his creeks?

18. (While) the people of Zebulun hazarded their lives unto death, And of Naphtali, in the heights of the field;

19. The kings came, they fought;

The kings of Canaan fought in Taanah,

Near the waters of Megiddo;

But they gained no lucre (thereby.)

20. The stars of heaven fought in their courses;

They fought against Sisera.

21. The torrents of Kison swept them away;

The torrent of Kedummim,

The torrent of Kison. O my soul,

Thou hast trodden down strength!

22. Then were the horsehoofs broken by the gallopings, The gallopings of their great men.

23. Curse ye Meroz, saith the angel of THE LORD;

Bitterly curse her inhabitants,

Because they came not to the aid of THE LORD;

To the aid of THE LORD among the mighty.

24. Blessed above women be Jael,

The wife of Heber the Kenite;

Blessed be she above women in the tent.

25. He asked water, and she gave him milk;

She brought forth butter in a lordly bowl.

26. She put her hand to the nail,

And her right hand to the workman’s hammer;

And she smote Sisera:

She pierced his head, she penetrated,

And she perforated his temples.

27. Between her feet he bowed, he fell, he lay

Between her feet; he bowed, he fell;

Where he bowed, there he fell down slain.

28. The mother of Sisera looked through the window, And exclaimed through the lattice,

‘Why is his chariot so long in coming?

Why linger the steps of his steeds?’

29. Her wise ladies answered their mistress

Yea, she returned answer to herself:

30. ‘Have they not found,

Have they not divided the spoil?

To each a damsel or two apiece,

To Sisera himself a spoil of divers colours,

A spoil of divers colours embroidered;

Of divers colours embroidered on both sides.

A spoil for (adorning) his neck.’

31. So perish all thine enemies, O LORD!

But let thy friends (rejoice,)

As the sun going forth in his strength.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * Other attempts have been made to do justice to this very sublime song, and much yet remains to be done. The best means of ascertaining the sense and import of the various images and allusions contained in it is, in my opinion, the following: 1. Take the Hebrew text as it stands printed in the hemistich form in Kennicott’s Hebrew Bible. 2. Collate this text with the Septuagint, Chaldee, Syriac, Vulgate, and Arabic versions, and the various readings in Kennicott and Deuteronomy Rossi. 3. Consult the writers in the Critica Sacra. And, 4. Carefully attend to the allusions made to Asiatic customs. I would gladly save my readers all this trouble, but it would extend the commentary beyond the size of the whole book, which would not comport with the brevity which I study.

From this song, as well as from that of Moses, Deuteronomy 32:1-43, we see that the first, as also the best, poets of antiquity were found among the Hebrews; and that the art of poetry was highly cultivated among them many hundreds of years before Greece, or any other country of the world, could boast of ode, or epic, or any kind of poetic composition. The idolizers of Greece and Italy should not forget this: to Hebrew models both Greeks and Romans owe much of their perfection. Why are not these more studied? Why do not we go to the “fountain head?” To all the searchers after the venerable remains of antiquity, especially to poets, I would address the words of the old prophet:—

Dardanidæ duri, puæ vos a stirpe parentum

Prima tulit tellus, eadem vos ubere læto

Accipiet reduces: ANTIQUAM EXQUIRITE MATREM.

VIRG. Æn., iii., ver. 94.

Ye valiant sons of Troy, the land that bore

Your mighty ancestors to light before,

Once more their great descendants shall embrace.

Go, seek the ANCIENT MOTHER OF YOUR RACE.

-Pitt.

JUDGES

Verses 28-30. The mother of Sisera 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. Have they not divided the spoil? — That is, it is certain they have got the prey, only they tarry to distribute it, according to every man’s quality and merit. It is scarcely possible to conceive any thing more beautiful or expressive than these verses. No writer, either poet or orator, ever formed a finer image upon any subject. It seems even beyond all that painting could express. No picture could have represented to us so much of the action as these words do. We perfectly see the mother of Sisera waiting for the victorious return of her son, and looking out at a window to behold his triumphant chariot at some distance. We see her rejoicing over the Israelitish captives. We see her, as it were, examining and delighting her eyes with the rich and gorgeous spoils which they had brought home. How does all this heighten, in our imagination, the fall of Sisera, who lies at the same time dead in the tent of Jael, without pomp or attendant, without mother, or sister, or brother, to weep over him, slain by the hand of a woman! This fine conclusion of the relation of Sisera’s fall may be said to have all the beautiful colouring of a Titian, and all the force of a Raphael or Rubens; for no one pencil ever expressed any thing so perfectly.

28. The mother of Sisera — The poetess passes from one female character to another — from Jael to Sisera’s mother. This abrupt and striking prosopopoeia is one of the most masterly passages in this truly grand poem. “Who should first suffer anxiety, if not a mother? Of a wife nothing is said; such love thrives not in the harem of a prince. He is his mother’s pride, the great hero who had been hitherto invincible. What she has in him, and what she loses, concerns no other woman.” — Cassel. Never dreaming of defeat, this proud mother confidently awaits her son’s triumphal return, but grows impatient at his long delay, and she and her royal maidens entertain themselves with speculations noticeably characteristic of oriental female vanity. Lattice-window — Of this character are the windows of all female apartments in the East. Royal steeds — The Hebrew word means state chariots, but the preceding word paces shows that the reference is more particularly to the horses that drew the chariots.

Verses 28-30. The mother of Sisera 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. Have they not divided the spoil? — That is, it is certain they have got the prey, only they tarry to distribute it, according to every man’s quality and merit. It is scarcely possible to conceive any thing more beautiful or expressive than these verses. No writer, either poet or orator, ever formed a finer image upon any subject. It seems even beyond all that painting could express. No picture could have represented to us so much of the action as these words do. We perfectly see the mother of Sisera waiting for the victorious return of her son, and looking out at a window to behold his triumphant chariot at some distance. We see her rejoicing over the Israelitish captives. We see her, as it were, examining and delighting her eyes with the rich and gorgeous spoils which they had brought home. How does all this heighten, in our imagination, the fall of Sisera, who lies at the same time dead in the tent of Jael, without pomp or attendant, without mother, or sister, or brother, to weep over him, slain by the hand of a woman! This fine conclusion of the relation of Sisera’s fall may be said to have all the beautiful colouring of a Titian, and all the force of a Raphael or Rubens; for no one pencil ever expressed any thing so perfectly.

29. The wise ones — Here is another touch of irony. What wisdom was in their counsels and hopes! She also — She also falls in with the fond hopes of her wise ladies, and keeps murmuring the answer to herself.

V. 30. Have they not, &c.-That is, it is certain they have got the prey, only they tarry to distribute it, according to every man’s quality and merit.

Verses 28-30. The mother of Sisera 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. Have they not divided the spoil? — That is, it is certain they have got the prey, only they tarry to distribute it, according to every man’s quality and merit. It is scarcely possible to conceive any thing more beautiful or expressive than these verses. No writer, either poet or orator, ever formed a finer image upon any subject. It seems even beyond all that painting could express. No picture could have represented to us so much of the action as these words do. We perfectly see the mother of Sisera waiting for the victorious return of her son, and looking out at a window to behold his triumphant chariot at some distance. We see her rejoicing over the Israelitish captives. We see her, as it were, examining and delighting her eyes with the rich and gorgeous spoils which they had brought home. How does all this heighten, in our imagination, the fall of Sisera, who lies at the same time dead in the tent of Jael, without pomp or attendant, without mother, or sister, or brother, to weep over him, slain by the hand of a woman! This fine conclusion of the relation of Sisera’s fall may be said to have all the beautiful colouring of a Titian, and all the force of a Raphael or Rubens; for no one pencil ever expressed any thing so perfectly.

30. The spoil — The spoil, or booty, as the context shows, was supposed to consist of captive girls and rich garments. None but oriental females would speculate in the manner here portrayed. Their joy would be, not that the enemy was defeated, and great deeds of arms had brought glory to their country, and to their fathers, husbands, and sons, but that much spoil had been taken, and especially of that kind in which females delighted. Two maidens, to the head of a hero — That is, one or two captive females assigned to each warrior, a common custom of the ancient times. Dyed garments for Sisera — “The wise lady of the harem was not desirous that Sisera himself should acquire any damsels. She wished only for variegated garments and showy trappings for the triumphal procession of her lord.” — Herder. Of double embroidery — Embroidered on both sides. At the necks of the spoil — To be hung and carried in the triumphal procession, on the necks of the captive maidens, who were so important a part of the spoil. These ladies of the harem doubtless expected to share largely in these rich garments, but they looked to see them brought on the necks of the captive damsels. Others explain, for the neck of the spoiler, that is, Sisera; or, as English version, for the necks of them that take the spoil. Bertheau and Keil read lgv, queen, instead of llv, spoil. But for this latter there is no authority, and the former is unnecessary, and far less simple and natural than the explanation we have given.

V. 31. So let-That is, so suddenly, so surely, so effectual and irrecoverably. Deborah was a prophetess and this prayer was a prediction, that in due time all God’s enemies shall perish. In his might-When he first riseth, and so goeth on in his course, which he doth with great might, even as a strong man that runneth a race, and so as no creature can stop, or hinder him; even so irresistible let thy people be. Such shall be the honour and such the joy of all that love God in sincerity, and they shall shine for ever as the sun in the kingdom of their father.

Verse 31. So let thine enemies perish, O Lord — That is, so suddenly, so surely, so effectually and irrecoverably; an elegant apostrophe of the prophetess this, in turning and addressing her speech to God; that as her speech began with him, so it might likewise conclude with him. And with what gracefulness, and, at the same time, with what grandeur and sublimity does she change the subject! How was it possible for her to conclude her song in a finer manner than by this sudden, but, at the same time, earnest wish that all the enemies of Jehovah might perish as Sisera had done. And that all that love him might, like the rising sun, proceed from strength to strength, till they should arrive at the highest pitch of glory. Deborah was a prophetess, and this prayer may be considered as a two-fold prediction, importing both that, in due time, all God’s enemies shall perish; and that those who love him in sincerity, and persevere in so doing, shall shine for ever as the sun in the kingdom of their Father.

Ver. 31. The land had rest forty years; from the death of Ehud, which of course includes the twenty years oppression of Jabin.

31. So shall perish — Or, so let all thy enemies perish. “The prophetess does not stop to say that all the hopes of Sisera’s mother were dashed to the ground, but she implies this in another abrupt apostrophe, in which she invokes like destruction upon all the enemies of Jehovah. This abruptness makes a far more vivid impression than any language.” — Robinson. As the going forth of the sun — A bold and striking figure, which forcibly and truly indicates the rising and growing power of the true Israel of God. Rest forty years — The result of this great victory over Jabin’s host, a victory that has no parallel in the history of the Judges. Joshua’s great battle at Merom seemed to have crushed the northern Canaanites; but from that fearful blow they rallied again, and regained, apparently, nearly all their ancient power. But by this defeat of Sisera’s host the kingdom of Hazor seems to have been utterly ruined, and we hear no more of Canaanitish dominion in northern Palestine. Hence the prophetess conceived this victory as a type of Jehovah’s ultimate triumph over all his foes.

How many of the sacred books have their divine songs! In Genesis (49) we have Israel’s dying blessing, a psalm prophetic of the destinies of his children; in Exodus (15) Moses celebrates the triumph at the Red Sea; in Numbers (23, 24) are the wondrous oracles of Balaam; and in Deuteronomy (32, 33) the last song of Moses. Here in Judges we have Deborah’s song; in 1 Samuel (2) Hannah’s magnificat; and in 2 Samuel (22, 23) David’s songs of triumph over all his foes. In the New Testament (Luke 1) we have the Magnificat of Mary and the song of Zacharias; “and all these songs,” says Wordsworth, “are preludes to the new song, the song of Moses and the Lamb, which the saints of the Church glorified, from all nations, will sing at the crystal sea, with the harps of God, (Revelation 14:1-3; 15:2-4,) when all the enemies of Christ and his Church will have been subdued, and their victory will have been consummated for ever.”