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Jud 5:1-31. DEBORAH AND BARAK'S SONG OF THANKSGIVING.
2, 3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel--the people have willingly offered themselves" [ROBINSON].
4, 5. Allusion is here made, in general terms, to God's interposition
on behalf of His people.
6-8. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.
10. Speak--that is, join in this song of praise.
11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services--the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.
15. Then comes a reproachful notice of the tribes which did not obey
the summons to take the field against the common enemy of Israel. By the
17, 18. Gilead abode beyond Jordan--that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jud 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
19-22. describes the scene of battle and the issue. It would seem
that Jabin was reinforced by the troops of other Canaanite princes. The
battlefield was near Taanach (now Ta'annuk), on a tell or mound in the
level plain of Megiddo (now Leijun), on its southwestern extremity, by
the left bank of the Kishon.
20. the stars in their courses fought--A fearful tempest burst upon them and threw them into disorder.
21. the river of Kishon swept them away--The enemy was defeated near "the waters of Megiddo"--the sources and side streams of the Kishon: they that fled had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain--the waters suddenly rose--the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea [VAN DE VELDE].
22. Then were the horse hoofs broken by the means of the prancings--Anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe.
23. Curse ye Meroz--a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.
28-30. In these verses a sudden transition is made to the mother of
the Canaanite general, and a striking picture is drawn of a mind
agitated between hope and fear--impatient of delay, yet anticipating
the news of victory and the rewards of rich booty.
29. her wise ladies--maids of honor.
30. to every man a damsel or two--Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.