thunder - a rider with a bow - a kingdom?
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Covenant Heart
Principled Iconoclast
Then They Would Recognize --
Apocalyptic writing for what it is -- apocalyptic writing.
Actually, the Bible is NEVER a jigsaw puzzle. I was being facetious.
Blessings!
Covenant Heart
Apocalyptic writing for what it is -- apocalyptic writing.
Actually, the Bible is NEVER a jigsaw puzzle. I was being facetious.
Blessings!
Covenant Heart
Upvote
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Covenant Heart
Principled Iconoclast
OK Vino
Lets take a look at this thing:
Jdg 5 is the Song of Deborah; it is a celebration of YHWHs deliverance of his ancient peoples.
The passage recounts their dire circumstances. Lacking protection, the peasantry ceased to be (v 7). War came to the gates and the people were effectively disarmed (v 8). Its clear why this happened. They elected to live by the narratives doctrines of other gods (v 8). They lapsed into idolatry. Its the old apostasy to suffering to deliverance cycle. Yahweh raised up Deborah. And despite the appalling situation (v 9), people volunteered. They showed up as warriors (v 13) at the gates (v 11), where the war unfolded (v 8) despite being unarmed. Its not hard to see why the writers heart goes out to the people and commanders who stood up in these conditions.
Who rides on white donkeys? The Nobility, the Gentry. Commanders also came, as did those who held public office (v 14). And those who travel along the way, those who divide flocks at the watering hole who are they? Could they be rural people, the peasantry, perhaps? I note also the role of the heart in this passage. There were great resolves of heart (v 15), and there was much searching of heart (v 16). The righteous acts mentioned are the judgments of God.
Jdg 5, which you reference, spells out more about participant roles than we might suspect.
Somewhat recovered from Joshuas victory, Canaanite kings joined Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had. Amalek aided Moab in oppressing Israel (Jdg 3:12-13) and then helped Jabin; they were incorrigible enemies to God's people. Their fist was always raised against Yahweh (Ex 17:16). But Amaleks assistance intended for Jabin was intercepted by Ephraim (v 14). And Benjamin, smaller and weaker led.
The trans-Jordan half-tribe of Manasseh and Zebulun contributed leaders. Famed for valor in Moses time (Nu 32:39), the children of Machir retained some hardness as they were at the frontiers. Issachars service was also good, likely providing war council (1Ch 12:32). Zebulun and Naphtali were very bold and active. Barak was their countryman, and Jabin was closest to them. Their mantra seems to have been better to die in honor than live in bondage (v 18).
Notice also the apocalyptic imagery? The stars likewise appear and fight against Sisera. What do we make of this? Hail and thunder, perhaps? Lightening and torrent, maybe (v 20-21)?
And the rest? For the heart searching, Reuben was divided and couldnt get its collective act together. Basically, Reuben declined involvement preferring the ease and safety of shepherding (v 15-16 cf Ph 2:21). Asher and Dan did the same. As one pretended it couldnt leave the sheep, the others (on the sea-cost) pretend that the ships and docks cant be forsaken (v. 17). Then there is Meroz, a city likely near some of the action, but cursed because it had no excuse NOT to go, unless it was fear of Jabins iron chariots.
Why did Dan and Asher cling to the coast and ships? Why do they disclaim land-service? Afraid that this deployment might interrupt their lucrative sea-trading? We have to make a living, you know.We have contracts to fulfill. If we dont do it, someone else will, and well lose business. God forbid that! Were talking economic devastation here (Re 18:19).
Look at whats happening here. We see oppression and deliverance, holy war and victory. As the powers of the world array against Gods people, some rise to serve, some rise to serve with bold distinction, some are divided, and some outright refuse. Hearts are searched and thoughts are weighed. There is faith and faithlessness. What do we make of these responses?
By their varied measure of faithfulness, what do these tribes and communities teach us about faith and obedience? How does their story inform the way we understand our own? How do they teach us to think about our deeply held values and life priorities? What to they teach us about how we balance responsibilities, and the way we make our decisions? The smattering of apocalyptic language aside, does this not look at least a LITTLE like the messages to the Asiatic churches? Why do I get the feeling that just as the Song of Moses and the circumstances illumine the theology of Revelation, so Deborahs Song might do the same?
Recently, you challenged me saying that if people read their Old Testaments that the overall message of the Bible would be less puzzling. Amen, Vino! Amen! Is it just my imagination, OR are Jdg 5 and the Song of Deborah legitimately as a prism through which to reflect upon our lives and faithfulness, and means by which to inform our grasp of the theological meaning of the Revelation? I think that this is a word by and through which YHWH leads and guides his church. This is the leadership for which the church awaits. I think that this is what we need to know the times and to be faithful in them. Or do you really think that the writers intention is that we fixate on the prophetic import color of the commanders asses?
On that, both BDB and TWOT render rxoc' not as white but tawny' or 'reddish-grey.' And Holliday has it yellowish-red. How or why the translation committee came up with 'white' asses in Jdg 5:10 is beyond me. Any ideas on how they got white?
Blessings!
Covenant Heart
Lets take a look at this thing:
Jdg 5 is the Song of Deborah; it is a celebration of YHWHs deliverance of his ancient peoples.
The passage recounts their dire circumstances. Lacking protection, the peasantry ceased to be (v 7). War came to the gates and the people were effectively disarmed (v 8). Its clear why this happened. They elected to live by the narratives doctrines of other gods (v 8). They lapsed into idolatry. Its the old apostasy to suffering to deliverance cycle. Yahweh raised up Deborah. And despite the appalling situation (v 9), people volunteered. They showed up as warriors (v 13) at the gates (v 11), where the war unfolded (v 8) despite being unarmed. Its not hard to see why the writers heart goes out to the people and commanders who stood up in these conditions.
Who rides on white donkeys? The Nobility, the Gentry. Commanders also came, as did those who held public office (v 14). And those who travel along the way, those who divide flocks at the watering hole who are they? Could they be rural people, the peasantry, perhaps? I note also the role of the heart in this passage. There were great resolves of heart (v 15), and there was much searching of heart (v 16). The righteous acts mentioned are the judgments of God.
Jdg 5, which you reference, spells out more about participant roles than we might suspect.
Somewhat recovered from Joshuas victory, Canaanite kings joined Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had. Amalek aided Moab in oppressing Israel (Jdg 3:12-13) and then helped Jabin; they were incorrigible enemies to God's people. Their fist was always raised against Yahweh (Ex 17:16). But Amaleks assistance intended for Jabin was intercepted by Ephraim (v 14). And Benjamin, smaller and weaker led.
The trans-Jordan half-tribe of Manasseh and Zebulun contributed leaders. Famed for valor in Moses time (Nu 32:39), the children of Machir retained some hardness as they were at the frontiers. Issachars service was also good, likely providing war council (1Ch 12:32). Zebulun and Naphtali were very bold and active. Barak was their countryman, and Jabin was closest to them. Their mantra seems to have been better to die in honor than live in bondage (v 18).
Notice also the apocalyptic imagery? The stars likewise appear and fight against Sisera. What do we make of this? Hail and thunder, perhaps? Lightening and torrent, maybe (v 20-21)?
And the rest? For the heart searching, Reuben was divided and couldnt get its collective act together. Basically, Reuben declined involvement preferring the ease and safety of shepherding (v 15-16 cf Ph 2:21). Asher and Dan did the same. As one pretended it couldnt leave the sheep, the others (on the sea-cost) pretend that the ships and docks cant be forsaken (v. 17). Then there is Meroz, a city likely near some of the action, but cursed because it had no excuse NOT to go, unless it was fear of Jabins iron chariots.
Why did Dan and Asher cling to the coast and ships? Why do they disclaim land-service? Afraid that this deployment might interrupt their lucrative sea-trading? We have to make a living, you know.We have contracts to fulfill. If we dont do it, someone else will, and well lose business. God forbid that! Were talking economic devastation here (Re 18:19).
Look at whats happening here. We see oppression and deliverance, holy war and victory. As the powers of the world array against Gods people, some rise to serve, some rise to serve with bold distinction, some are divided, and some outright refuse. Hearts are searched and thoughts are weighed. There is faith and faithlessness. What do we make of these responses?
By their varied measure of faithfulness, what do these tribes and communities teach us about faith and obedience? How does their story inform the way we understand our own? How do they teach us to think about our deeply held values and life priorities? What to they teach us about how we balance responsibilities, and the way we make our decisions? The smattering of apocalyptic language aside, does this not look at least a LITTLE like the messages to the Asiatic churches? Why do I get the feeling that just as the Song of Moses and the circumstances illumine the theology of Revelation, so Deborahs Song might do the same?
Recently, you challenged me saying that if people read their Old Testaments that the overall message of the Bible would be less puzzling. Amen, Vino! Amen! Is it just my imagination, OR are Jdg 5 and the Song of Deborah legitimately as a prism through which to reflect upon our lives and faithfulness, and means by which to inform our grasp of the theological meaning of the Revelation? I think that this is a word by and through which YHWH leads and guides his church. This is the leadership for which the church awaits. I think that this is what we need to know the times and to be faithful in them. Or do you really think that the writers intention is that we fixate on the prophetic import color of the commanders asses?
On that, both BDB and TWOT render rxoc' not as white but tawny' or 'reddish-grey.' And Holliday has it yellowish-red. How or why the translation committee came up with 'white' asses in Jdg 5:10 is beyond me. Any ideas on how they got white?
Blessings!
Covenant Heart
Upvote
0
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