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(^223) The expression is not without difficulty; Cassel would render it by pack-saddled.
(^224) The reference here is evidently to abiding in tents, whether the word be rendered
mats, carpets, garments, or coverings.
(^225) Viz., the contrast between the insecurity of former times and the present happy
condition. Cassel happily points out that, as in Psalm 1:1, the reference is to the three
classes: those who sit, who stand, and who go.
(^226) The language is very difficult. To us it seems to indicate the contrast between the
noise of battle and the peaceful scene of the maidens, who can now go without fear
outside the gates to draw water.
(^227) The righteous deeds are here the mighty deeds, and so we have rendered it in the
next line.
(^228) Seems to mean: His mighty deeds in reference to, or as seen in the villages and
unwalled towns of Israel.
(^229) There seems an allusion here to the ancient glory of the tribes: Ephraim, from which
sprang Joshua, the conqueror of Amalek.
(^230) "Nations," here equivalent to heathens, and the reference is to Ehud.
(^231) Machir is Manasseh, Genesis 50:23.
(^232) These two tribes then distinguished for peaceful avocations. Such was the former
glory of Israel. In the next stanza Deborah proceeds to sketch the present state of the
tribes.
(^233) In his territory the battle was fought - the rendering "foundation" is after the Jewish
commentaries.
(^234) Here begins the censure of the tribes who should have taken part.
(^235) Such is its plea.
(^236) The common rendering is "ancient river;" Cassel translates "river of help." I prefer
"battle," the root being: to meet or to encounter, obviam ire. Kishon, "the winding one."
(^)