Page images
PDF
EPUB

ANCIENT EGYPTIAN JAVELIN.

The particulars given concerning the spears and javelins of the Romans will be found to illustrate the subject generally; since they confessedly derived their weapons of this sort from the Greeks, through whom we may trace them to Egypt and Western Asia. We know that among the Egyptians, the spear was of wood, between five and six feet

in length, with a metal head, into which the shaft was inserted and fixed with nails. The head was of bronze or irou, sometimes very large, and usually with a double edge. But the Egyptian spear does not appear to have been furnished with a metal point at the other extremity, as among the ancient Greeks and modern Orientals. The same people had several kinds of javelins. The most common is that represented in our wood-cut. The brazen knob, surmounted by a ball, to which are attached two thongs or tassels, served both as an ornament and a counterpoise to the weight of the point. It was, as in the instance which our cut exhibits, sometimes used as a spear for thrusting, being held either with one or both hands. See further in Wilkinson, i. 312-316. The ancient javelins were not always discharged entirely by the hand, the projection being in some instances assisted by a strap girt around the middle. There was also in use a sort of harpoon-that is, a dart to the head of which was fastened a long strap, which the warrior retained, when he discharged the dart, in order to draw it back again.

10. Ye that ride on white asses, ye that sit in judgment, and walk by the way.'-It is clear that three classes of persons are described here, and this would have been clearer had ye that' been supplied to the last clause. First, there are those that ride on white asses, which we may take to denote nobles, princes, magnates; for of the sons of Jair who judged Israel, and of the sons and nephews of Abdon who also judged Israel, it is expressly stated, seemingly as a circumstance of their condition in life, that they rode on asses' colts (x. 4; xii. 14). That a second class is denoted by those who sit in judgment,' seems less clear in our version than in the original. In fact this translation of the clause, although the general one, seems very doubtful, and is not obtained by a process natural to the Hebrew language. It has been suggested to have the word translated in judgment,' as a proper name, and read Ye that rest at Middin,' there being a place of that name in the tribe of Judah (Josh. xv. 61); nor is this proposition unworthy of notice; for at this place some in

[ocr errors]

6

[graphic]

WHITE ASSES.

[ocr errors]

cident may have occurred with which we are unacquainted, and to such incidents there are several allusions in the chapter. But this interpretation does not agree with the obvious intention of the text to designate classes. Therefore, although rather for the want of a better alternative than from entire conviction, we are disposed to acquiesce for the present in the interpretation adopted by Cocceius, Schnurrer, Herder, Dathe, Gesenius, Robinson, and others, who consider that the word translated judgment' may be traced to a verb which signifies to extend or 'to stretch out,' and that the substantive here denotes something extended or spread out to sit or lie upon, as carpets or coverings, and also of the large outer garments of the Hebrews which they used also to sleep upon at night. It is difficult to convey by one word the full scope of this explanation; but perhaps, with reference to the fact that the Arabians, Persians, etc. sit upon a piece of carpet like a hearth rug, the cost and value of which is proportioned to the means of the person to whom it belongs, the word suggested by the above authorities is less strange than it seems, namely, Ye that sit on splendid carpets,' that is the opulent, as distinguished from the nobles who are mentioned in the preceding clause, and the "poor, who come in the next. The remaining clause, 'those that walk by the way,' as designating the poor, distinguished from the nobles who ride, and from the opulent who sit at ease, is a very graphic intimation. The effect of the whole verse then is, the noble, the wealthy, and the poor, poetically designated by circumstances peculiar to their condition, are invoked to join with the prophetess to praise Jehovah for the great deliverance he had wrought in Israel.

- White asses.'-Commentators have been rather perplexed by this, from not being able to understand that there were asses that could be described as positively white. Some have therefore chosen to refer the whiteness not to the asses, but to their trappings or furniture; while others, taking the Arabic sense of the word hy tzachor, render it | 'streaked' or 'parti-coloured asses,' and understand it to mean a sort of zebra. We think we can explain this. In the first place, asses perfectly white are by no means uncommon in Western Asia. They are usually in every respect the finest of their species, and their owners certainly take more pride in them than in any other of their asses. They also sell at a much higher price; and those hackney ass-men, who make a livelihood by hiring out their asses to persons who want a ride, always expect better pay for the white ass than for any of the others. The higher estimation in which they are held is indicated by the superior style of their furniture and decorations; and in passing through the streets, the traveller will not fail to notice the conspicuous appearance which they make in the line of asses which stand waiting to be hired. The worsted trappings are of gayer colours, the beads and small shells are more abundant and fine, and the ornaments of metal more bright. But, above all, their white hides are fantastically streaked and spotted with the red stains of the henna plant -a barbarous kind of ornament, which the western Asiatics are also fond of applying to their own beards, and to the tails and manes of their white horses. Here then we have an account of both senses of the word. If we take the Hebrew meaning, that of white,' then we have here the white asses; but if we take the Arabic meaning, then we have that also here; for tzachor, the word in question, is that which the Arabs apply to such white asses when spotted and striped with the henna dye-not to every parti-colour, but to this parti-colour of white and red. As we are unwilling to suppose that the Hebrews disfigured these beautiful animals in this style, we certainly prefer the simple sense of white.' These white asses being less common than others, and being, so far as we have had opportunities of observing, usually larger and finer than most others of their species, we can easily understand why it should be a sort of distinction to ride them, in a country where horses were not employed.

[ocr errors]

11. Delivered from the noise of archers in the places of drawing water. From this it would seem as if, in the

state of oppression from which the Hebrews had now been delivered, it had been dangerous for them to go to a little distance from their towns, in order to obtain water at the wells and springs. Certainly they were in some way or other molested by their oppressors at the places from which they obtained their water, whether we understand it of the villagers and towns-people, or of the shepherds who were abroad with the flocks. In the open, unprotected lands of the East, the watering-places are at this day the scenes of continual conflict and oppression. To such places the necessity for water conducts different people, who cannot anywhere meet in peace. These parties of hostile tribes fall in with each other, and quarrel and fight; and thither the natives of the wilds resort to plunder the parties of travellers and merchants who come in search of water. In the deserts of Syria and Arabia, natives and strangers are thus equally annoyed near the wells. The former, in the seasons when water is easily procured, are continually on the move, and their enemies scarcely know where they are: but in summer, they are obliged to encamp near the wells for a considerable time, and it soon becomes known where they are encamped ('near such and such a well,' is a sufficient indication of locality), and their enemies hasten to attack them. This therefore is the principal reason of war, -the neighbourhoods of wells being the principal seats of war and depredation in those countries. Travellers also, knowing that such tribes are encamped near, or are likely to visit the wells, often dread to approach them, in the fear of being plundered, if not also killed. For this reason, we have known parties of travellers, that were reduced to almost the last extremity from want of water in the parched deserts, obliged to avoid the places where their wants might be satisfied, from having heard that parties of Arabs were encamped in the neighbourhood; and we have heard of others who, from the same cause, were obliged to go one or two days' journey out of their way, to one watering-place, in preference to another that lay directly in their road. No travellers, unless in great force, dare encamp near a well, however pleasant and desirable it might be, from the fear of disagreeable visiters. They water their cattle and replenish their water-skins in all haste, and then go and encamp at a distance from any roads leading to the well. Dr. Shaw mentions a beautiful rill in Barbary which is received into a large basin, called Shrub we krub; that is, Drink and away, from the great danger of meeting there with robbers and assassins. With equal propriety, and for the same reason, almost every Oriental watering-place might be called Shrub we krub.'

12. Awake, awake, Deborah!-Having invited the whole nation to join the song of victory, the prophetess now turns to herself and Barak, the leaders and heroes of the triumph, in a tone of vivid appeal and excitation. She calls upon herself to dictate a strain descriptive of the preparation and the conflict-that strain to which the nation shall respond; and on Barak to lead forth his captives and display them in triumph before his countrymen. If we assume this to be the proper interpretation, then the remainder of the poem is the song which Deborah thus indites.

14. Out of Ephraim was there a root of them against Amalek.- Root' is here a firmly established seat, dwelling; compare the similar use of the verb Isa. xxvii. 6; Ps. lxxx. 10; Job v. 3. But how could Ephraim be said to dwell by Amalek, when this people, as is well known, inhabited the country to the south of Palestine, between Mount Seir and the Egyptian borders? The answer is rendered easy by a notice in Judg. xii. 15, where it is said that Abdon was buried in the land of Ephraim in the mount of the Amalekites. It is hence probable, that colonies of this people had formerly migrated into the country of the Canaanites, and that one of these at least had maintained itself among the Israelites of the tribe of Ephraim. It is the Ephraimites who dwelt near them, who thus come out to war. Schnurrer supposes Amalek to be, both here and in xii. 15, only the name of a mountain; but the other supposition seems more probable. Other explanations it would be a loss of time to recount;

suffice it to say that they are mostly not more intelligible than our English version.

[ocr errors]

After thee, Benjamin.'-It would seem that Benjamin was so small as not to form a distinct corps, but united itself to Ephraim. It should be remembered that the dreadful havoc which all but annihilated this tribe (as recorded in the 20th chapter) seems to have taken place before this time.

Out of Machir came down governors.'-Machir, who was the son of Manasseh and father of Gilead (Gen. 1. 23; Num. xxvii. 1), is here put for the tribe of Manasseh.

[ocr errors]

They that handle the pen of the writer.'-A common interpretation of this is, that Zebulun being a commercial tribe, contained of course a great number of clerks, whose patriotism led them on this occasion to lay aside the pen for the sword. To this there are several objections. One is, that there is no evidence that Zebulun was a commercial tribe. Another is, that shebet, here rendered 'pen,' never has that meaning anywhere else, and is not likely to have it here. It has the meanings of a rod; the staff of a ruler-a sceptre; in 2 Sam. xviii. 14, a dart; and elsewhere, a measuring rod. Any one of these senses is better than that of our version. But having rendered the following word sopher, by writer,' it became necessary to make shebet a pen. Sopher means 'a scribe,' certainly, in a general sense; but scribes had many functions besides handling the pen. Thus the officer was called a sopher who had charge of the muster rolls, and selected from the mass of the adult males the number required to be levied for particular service. This appears to have been done by means of a rod, in the same way that cattle were tithed, as described in the note to Levit. xxvii. 32. That is to say, it being ascertained that one out of such and such a number would be required, the sopher counted them as they passed, and touched out for the service, with his rod, the men on whom the proportioned number recurred. This process excluded partiality in the sopher. It might be well therefore to read the rod of the musterer,' and the sense would be that the men on whom the duty devolved, in the tribe of Zebulun, came forward readily, on this important occasion, to raise the required levy. If this be a doubtful interpretation, we may take the rod simply to be an ensign of office, which office we cannot doubt was connected importantly with the discipline and efficiency of the army. In the kingly period there is much mention of such personages, who seem to have held a most dignified station, being, perhaps, to the whole kingdom, what the inferior sopherim were in their respective tribes. See, for instance, 2 Kings xxv. 19, The principal scribe (sopher) of the host which mustered the people of the land."'

6

15. Was sent on foot into the valley.'-This should be referred to the tribes enumerated above rather than to Barak, that they went down at his feet,'' or followed him into the valley, that is from Mount Tabor into the plain or valley below in which the enemy lay. Thus far we have had an enumeration of the tribes who took part in the great enterprise, being Ephraim, Benjamin, Manasseh, Zebulun, and Issachar. Of these only Zebulun is recorded in chap. iv., while Naphtali, who is there mentioned, is here first spoken of in v. 18 below; where both Zebulun and Naphtali are particularly celebrated. Probably they constituted the chief portion of the troops and bore the brunt of the battle, dwelling as they did in the more immediate vicinities of Jabin. Thus they are naturally the only tribes mentioned in the brief notices of history; while on a triumphal occasion like the present, the deeds of all who were concerned in the battle would doubtless be placed in the strongest light.

[ocr errors]

For the divisions of Reuben,' etc.-Here commences a reproachful notice of the tribes which failed to obey the summons of Deborah; and here v. 16 should properly begin. Reuben, it will be remembered, dwelt beyond the Jordan and Dead Sea, in a country well watered and abounding in rich pastures. The war on the west of

the Jordan, remote from their settlements, could not affect deeply their separate interests; and although there seems to have been at first a general impulse among them to pass over the river to the assistance of their brethren, the patriotic intention soon subsided, and they concluded that the peaceful bleatings of their flocks were far preferable to the harsh clangours of war. There is much poetical beauty in the passage relating to Reuben which cannot be exhibited in a translation, and which it would take too much space to indicate.

17. Gilead.'-This was the name of a son of Issachar, v. 11, and also the name of the mountainous country east of the Jordan, inhabited by the tribe of Gad and half tribe of Manasseh. It may therefore either mean in this place, either that half tribe of Manasseh (the other half having gone to the battle, v. 11), or the tribe of Gad, or, as we think most probable, both together. It would therefore appear that none of the Israelites beyond Jordan took part in this enterprise.

[ocr errors]

'breaches.'-'Havens' would be better; for although the word primarily denotes rents or fissures, it signifies bays or harbours, as indentations of the shore, when applied to the sea-coast, and this is very accurate; for the celebrated harbour of Accho or Acre lay in the territory of this tribe, and Achzib and Tyre are mentioned as falling within its borders. Josh. xix. 29.

18. Zebulun and Naphtali.'--These two tribes are here particularly celebrated. They are the only tribes mentioned in chap. iv. Jabin and Sisera dwelt in their territories; and the oppression would therefore naturally fall most heavily on these tribes. We may conclude, therefore, that they were more eager to throw off the yoke of bondage; that they indeed would rise in greater numbers, and exhibit a more determined valour. Hence they are said to have despised their lives even unto death, i. e. to have rushed fearlessly upon danger and death. The Arabian poets use similar expressions.

19. The kings came and fought.'-We now come to the description of the battle. From the circumstance that kings are here mentioned, we may with probability infer that other allied kings took the field along with the army of Jabin.

They took no gain of money.'-We prefer Robinson's translation, They took no spoil of silver." The enemy had been accustomed to carry off much booty; but now they obtained none.

20 The stars in their courses fought.'-The stars here stand for the host of heaven.' It is the same as if we were to say the heavens fought,' etc. Josephus says (Antiq. v. 5, 4) that a tempest of hail, rain, and wind discomfited the Canaanites. If this was not a historical fact handed down by tradition, we must at least regard it as the traditional interpretation of the text in the age of Josephus; and it is a very probable one, agreeing as it does with 19, 15.

21. The river Kishon.'-This river, after traversing the plain of Acre, enters the bay of the same name at its south-east corner. It has been usual to trace its source to Mount Tabor; but Dr. Shaw affirms that in travelling along the south-eastern brow of Mount Carmel, he had an opportunity of seeing the sources of the river Kishon, three or four of which lie within less than a furlong of each other, and are called Ras el-Kishon, or the head of the Kishon. These alone, without the lesser contributions near the sea, discharge water enough to form a river half as large as the Isis. During the rainy season all the waters which fall upon the eastern side of Carmel, or upon the rising grounds to the southward, empty themselves into it in a number of torrents, at which time it overflows its banks, acquires a wonderful rapidity, and carries all before it. It was doubtless in such a season that the host of Sisera was swept away, in attempting to ford it. But such inundations are only occasional, and of short duration, as is indeed implied in the destruction in its waters of the fugitives, who doubtless expected to pass it safely. The course of the stream, as estimated from the sources thus indicated, is not more than seven miles.

It runs very briskly till within half a league of the sea; but when not augmented by rains, it never falls into the sea in a full stream, but insensibly percolates through a bank of sand, which the north winds have thrown up at its mouth. It was in this state that Shaw himself found it in the month of April, 1722, when it was crossed by him. Notwithstanding Shaw's contradiction, the assertion that the Kishon derives its source from Mount Tabor has been repeated by modern travellers as confidently as by their ancient predecessors. Buckingham's statement, being made with reference to the view from Mount Tabor itself, deserves attention. He says that near the foot of the mountain on the south-west are the springs of the Ainesh-Sherrar, which send a perceptible stream through the centre of the plain of Esdraelon, and form the brook Kishon of antiquity. Further on, the same traveller, on reaching the hills which divide the plain of Esdraelon from that of Acre, saw the pass through which the river makes its way from one plain to the other (Travels in Palestine, i. 168, 177). We have had opportunities of seeing much of streams similarly constituted; and it does not seem to ns difficult to reconcile the seemingly conflicting statements with reference to the Kishon. On further inquiry, and more extensive comparison of observations made at different times of the year, it will probably be found that the remoter source of the river is really in Mount Tabor; but that the supply from this source is cut off in early summer, when it ceases to be maintained by rains or contributory torrents; whereas the copious supply from the nearer springs at Ras el-Kishon, with other springs lower down, keep it up from that point, as a perennial stream, even during the drought of summer. Thus during one part of the year the source of the river may appear to be in Mount Tabor, while during another part the source of the diminished stream is at Ras elKishon. In this view of the case we should expect that travellers crossing the plain in or shortly after the season of rain, would have encountered the temporary stream from Mount Tabor before the point where it meets the perennial streams from Carmel. The fact is, however, that the route has been little travelled in that season; but the required evidence is by no means wanting. Mariti (ii. 12) mentions the case of the English dragoman who was drowned, and his horse with him, in the attempt to cross such a stream in February, 1761. During the battle of Mount Tabor, between the French and Arabs, April 16, 1799, many of the latter were drowned in their attempt to cross a stream coming from Deburieh, which then inundated the plain (Burckhardt, Syria, p. 339). Monro, who crossed the river early in April (in its lower or perennial part), in order to ascend Mount Carmel, describes it as traversing the plain of Esdraelon: which he could not have done if he had not seen a stream flowing in that direction uniting with the river below Mount Carmel. The river, where he crossed it, in a boat, was then thirty yards wide. Afterwards, in crossing an arm of it, in the plain from Solam to Nazareth, he incidentally furnishes ground for his former view by stating that he crossed a considerable brook, and afterwards some others, which flow into a small lake on the northern side of the plain, and eventually contribute to swell the Kishon' (Ramble, i. 55, 281). Dr. Robinson says that this account corresponds with channels that he observed (Bibl. Researches, iii. 230). Prokesch also, in April, 1829, when travelling directly from Ramleh to Nazareth, entered the plain of Esdraelon at or near Lejjun, where he came upon the Kishon, flowing in a deep bed through marshy ground; and after wandering about for some time to find his way through the morass, he was at last set right by an Arab, who pointed out the proper ford (Reise ins H. Land, p. 129).

The Scriptural account of the overthrow of Sisera's host manifestly shews that the stream crossed the plain, and must have been of considerable size. The above arguments, to shew that it did so, and still does so, notwithstanding Dr. Shaw's account, were, in substance, given several years ago in the Pictorial History of Palestine, i. 191; and the writer has had the satisfaction of seeing

his view since confirmed by Dr. Robinson, who adds that 'not improbably, in ancient times, when the country was perhaps more wooded, there may have been permanent streams throughout the whole plain.'

[ocr errors]

23. Curse ye Meroz,' etc.-The prophetess here turns abruptly to curse the inhabitants of Meroz. Of the history or site of this city no trace exists. We may suppose it to have lain on the borders of Issachar and Naphtali; and that its inhabitants having an opportunity of destroying the flying Canaanites neglected to improve it.

25. Butter. This was probably curdled milk, as butter would be out of place here, and the parallelism as well as the context requires something liquid. Sour or thick milk is a favourite beverage among the Arabs, and Josephus is probably right in affirming that it was what Jael brought for the refreshment of Sisera. It is said to be very refreshing; but we are unable to speak from our own experience, never having been able to conquer our repugnance to it sufficiently to test its qualities.

28. The mother of Sisera.'-By a prosopopeia no less abrupt than beautiful, the mother of Sisera is now introduced as looking through her lattice in anxious expectation of the return of her lingering son. The first sentences,' says Bishop Lowth, 'exhibit a striking picture of maternal solicitude, and of a mind suspended and agitated between hope and fear. Immediately, impatient of delay, she anticipates the consolations of her friends; and, her mind being somewhat elevated, she boasts with all the levity of a fond female,

"Vast in her hopes and giddy with success."

Let us here observe how well adapted every sentiment, every word, is to the character of the speaker. She makes no account of the slaughter of the enemy, of the valour and conduct of the conqueror, of the multitude of the captives, but

"Burns with a female thirst of prey and spoils." Nothing is omitted which is calculated to attract and engage the passions of a vain and trifling woman; slaves, gold, and rich apparel. Nor is she satisfied with the bare enumeration of them-she repeats, she amplifies, she heightens every circumstance; she seems to have the very plunder in her immediate possession; she pauses and contemplates every particular. To add to the beauty of this passage, there is also an uncommon neatness in the versification; great force, accuracy, and perspicuity in the diction; and the utmost elegance in the repetitions, which, notwithstanding their apparent redundancy, are conducted with the most perfect brevity. In the end, the fatal disappointment of female hope and credulity, tacitly insinuated by the unexpected apostrophe,

"So let thine enemies perish, O Jehovah!"

is expressed more forcibly by this very silence of the person who was just speaking, than it could possibly have been by all the powers of language.'

Through the lattice.-The original word eshnab occurs only here and in Prov. vii. 6. It comes from

[graphic][subsumed][subsumed][merged small]
[merged small][ocr errors][merged small][merged small][merged small]

CHAPTER VI.

1 The Israelites for their sin are oppressed by Midian. 8 A prophet rebuketh them. 11 An angel sendeth Gideon for their deliverance. 17 Gideon's present is consumed with fire. 24 Gideon destroyeth Baal's altar, and offereth a sacrifice upon the altar Jehovah-shalom. 28 Joash defendeth his son, and calleth him Jerubbaal. 33 Gideon's army. 36 Gideon's signs.

AND the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

2 And the hand of Midian 'prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds.

3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it.

6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.

7 ¶ And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,

8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;

9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land ;

10 And I said unto you, I am the LORD your God; 'fear not the gods of the Amorites,

[blocks in formation]

in whose land ye dwell: but ye have not obeyed my voice.

11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son 'Gideon threshed wheat by the winepress, to hide it from the Midianites.

12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

15 And he said unto him, O my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.

16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.

19 And Gideon went in, and made ready "a kid, and unleavened cakes of an ephah of flour the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

21 Then the angel of the LORD put forth the end of the staff that was in his hand, and

4 2 Kings 17. 35, 38. Jerem. 10. 2. 8 Or, meat offering.

5 Heb. 11. 32. called Gedeon. 9 Heb. a kid of the goats.

[ocr errors]
« PreviousContinue »