[417] Above, pp. 126 ff.
[418] רגז nowhere in the Old Testament means _wrath_, but either roar and noise of thunder (Job xxxvii. 2) and of horsehoofs (xxxix. 24), or the raging of the wicked (iii. 17) or the commotion of fear (iii. 26; Isa. xiv. 3).
[419]
_Jehovah from Sinai hath come, And risen from Se‘ir upon them; He shone from Mount Paran, And broke from Meribah of Ḳadesh: From the South fire ... to them._
Deut. xxxiii. 2, slightly altered after the LXX. _South_: some form of ימין must be read to bring the line into parallel with the others; תימן, Teman, is from the same root.
_Jehovah, in Thy going forth from Se’ir, In Thy marching from Edom’s field, Earth shook, yea, heaven dropped, Yea, the clouds dropped water. Mountains flowed down before Jehovah, Yon Sinai at the face of the God of Israel._
Judges v. 4, 5.
[420] Exod. xv.
[421] In this case ver. 17 would be the only one that offered any reason for suspicion that it was an intrusion.
[422] תפלה, lit. Prayer, but used for Psalm: cf. Psalm cii. 1.
[423] Sinker takes with this the first two words of next line: _I have trembled, O LORD, at Thy work_.
[424] תודע, Imp. Niph., after LXX. γνωσθήσῃ. The Hebrew has תּוֹדִיעַ, Hi., _make known_. The LXX. had a text of these verses which reduplicated them, and it has translated them very badly.
[425] רֹגֶז, _turmoil_, _noise_, as in Job: a meaning that offers a better parallel to _in the midst of the years_ than _wrath_, which the word also means. Davidson, however, thinks it more natural to understand the _wrath_ manifest at the coming of Jehovah to judgment. So Sinker.
[426] Vulg. _ab Austro_, _from the South_.
[427] LXX. adds κατασκίον δασέος, which seems the translation of a clause, perhaps a gloss, containing the name of Mount Se‘ir, as in the parallel descriptions of a theophany, Deut. xxiii. 2, Judg. v. 4. See Sinker, p. 45.
[428] Wellhausen, reading שׂם for שׁם, translates _He made them_, etc.
[429] So LXX. Heb. _and measures the earth_.
[430] This is the only way of rendering the verse so as not to make it seem superfluous: so rendered it sums up and clenches the theophany from ver. 3 onwards; and a new strophe now begins. There is therefore no need to omit the verse, as Wellhausen does.
[431] LXX. Ἀίθιοπες; but these are Kush, and the parallelism requires a tribe in Arabia. Calvin rejects the meaning _Ethiopian_ on the same ground, but takes the reference as to King Kushan in Judg. iii. 8, 10, on account of the parallelism with Midian. The Midianite wife whom Moses married is called the Kushite (Num. xii. 1). Hommel (_Anc. Hebrew Tradition as illustrated by the Monuments_, p. 315 and n. 1) appears to take Zerah the Kushite of 2 Chron. xiv. 9 ff. as a prince of Kush in Central Arabia. But the narrative which makes him deliver his invasion of Judah at Mareshah surely confirms the usual opinion that he and his host were Ethiopians coming up from Egypt.
[432] For הבנהרים, _is it with streams_, read הבהרים, _is it with hills_: because hills have already been mentioned, and rivers occur in the next clause, and are separated by the same disjunctive particle, אִם, which separates _the sea_ in the third clause from them. The whole phrase might be rendered, _Is it with hills_ Thou art _angry, O Jehovah_?
[433] Questionable: the verb תֵּעוֹר, Ni. of a supposed עוּר, does not elsewhere occur, and is only conjectured from the noun עֶרְוָה, _nakedness_, and עֶרְיָה, _stripping_. LXX. has ἐντείνων ἐνέτεινας, and Wellhausen reads, after 2 Sam. xxiii. 18, עוֹרֵר תְּעוֹרֵר, _Thou bringest into action Thy bow_.