[320]. Probably a marginal gloss.
[321]. This line also is corrupt, but there is a reference to it again in verse 11, ‘The people of Yahveh went down to the gates.’
[322]. I.e. on the road.
[323]. Dabbĕrî shîr, with a play on the name of Deborah.
[324]. The Massoretic text has ‘captives.’
[325]. The text is here again corrupt. The Septuagint renders it: ‘Then went down the remnant to the strong.’ But sârîd, ‘remnant,’ is possibly a marginal gloss derived from the name of the place Sarid in Zebulon (Josh. xix. 10), the meaning being ‘Then the people of Yahveh descended to Sarid to the nobles.’ The second member of the verse shows that the ‘nobles’ are Israelites.
[326]. The text cannot be right here, though the general meaning of it is clear.
[327]. The idea is the same as that of the sun and the moon standing still while Joshua defeated the kings at Makkedah (Josh. x. 12-14). Babylonian astrology taught that events in this world were dependent on the motions of the heavenly bodies.
[328]. Septuagint: ‘My mighty soul has trodden him down.’ The verse seems to be corrupt. Cheyne translates: ‘Step on, my soul, with strength!’
[329]. The Massoretic punctuation makes it ‘spoil.’ Ewald conjecturally reads sârâh, ‘princess,’ for shâlâl, ‘spoiling.’ The Septuagint has, equally conjecturally, ‘spoils for his neck.’ The garment referred to is the white towel worn round the neck as a protection from the sun or wind, and called shaqqa in Upper Egypt, or the parti-coloured milâya used for the same purpose in Lower Egypt. Cheyne translates: ‘A coloured stuff, two pieces of embroidery, for my neck, has he taken for a prey.’