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 in the tribe of Naphtali, on the west of the Huleh lake (see at Jos 12:22), and made known to him the commands of the Lord: “Up and draw to Mount Tabor, and take with thee 10,000 men of the children of Naphtali and Zebulun; and I will draw to thee into the brook-valley of Kishon, Sisera the captain of Jabin's army, and his chariots, and his multitude (his men of war), and give him into thy hand.” משׁכתּ has been explained in different ways. Seb. Schmidt, Clericus, and others supply הקּרן or השּׁופר, draw with the trumpet (cf. Exo 19:13; Jos 6:5), i.e., blow the trumpet in long-drawn tones, upon Mount Tabor, and regard this as the signal for convening people; whilst Hengstenberg (Diss. ii. pp. 76, 77) refers to Num 10:9, and understands the blowing of the horn as the signal by which the congregation of the Lord made known its need to Him, and appealed to Him to come to its help. It cannot indeed be proved that the blowing of the trumpet was merely the means adopted for convening the people together; in fact, the use of the following משׁכתּי, in the sense of draw, is to be explained on the supposition that משׁכתּ is used in a double sense. “The long-drawn notes were to draw the Lord to them, and then the Lord would draw to them Sisera, the captain of Jabin's army. Barak first calls the helper from heaven, and then the Lord calls the enemy upon earth.” Nevertheless we cannot subscribe to this explanation, first of all because the supposed ellipsis cannot be sustained in this connection, when nothing is said about the blowing of a trumpet either in what precedes or in what follows; and secondly, because Num 10:9 cannot be appealed to in explanation, for the simple reason that it treats of the blowing of the silver trumpets on the part of the priests, and they must not be confounded with the shopharoth. And the use made of the trumpets at Jericho cannot be transferred to the passage before us without some further ground. We are disposed therefore to take the word משׁך in the sense of draw (intransitive), i.e., proceed one after another in a long-drawn train (as in Jdg 20:37 and Exo 12:21), referring to the captain and the warriors drawing after him; whilst in Jdg 4:7 it is to be translated in the same way, though with a transitive signification. Mount Tabor, called Ἰταβύριον by the Greeks (see lxx Hos 5:1), the mountain of Christ's transfiguration according to an early tradition of the church, the present Jebel et Tur, is a large truncated cone of limestone, which is almost perfectly insulated, and rises to the height of about a thousand feet, on the north-eastern border of the plain of Jezreel. The sides of the mountain are covered with a forest of oaks and wild pistachios,