References (9)
And Deborah [Hebr. Devorah – meaning "bee"],
a woman [Hebr. isha – a female]
prophetess,
a woman [Hebr. eshet – woman of/with]
torches [Hebr. lappidot – "a fiery woman"].
She judged (she was a judge in) Israel at this time.
[The first five words are all in the feminine form and form a chiasmus where the central word "prophetess" is emphasized by being framed by the word woman on either side. The outer frame, the first and last words, are the name Deborah and Hebr. lappidot, which means torches and light. One interpretation is that Lappidot is Deborah's husband, but unlike, for example, Huldah's husband Shallum (who is mentioned as Tikva's son, i.e. in the masculine form, see ), the ending in lappidot is in the feminine plural. However, there are 10 exceptions, such as in where eshet jafat-toar describes a characteristic of someone's husband. However, there are 10 exceptions, such as in , where eshet jafat-toar describes a characteristic of the woman: "a beautiful woman." This means that the expression eshet lappidot here in the Book of Judges can be interpreted as Deborah being a "lappidot woman" – a woman of torches! This interpretation is neither unusual nor unlikely. According to early Jewish tradition, she made and prepared the lights for the tabernacle in Shiloh. The form of the chiasmus also makes it likely that the expression is a description of Deborah's personality. It is interesting to note that in the story that follows, it is Deborah who sends Barak (which means lightning), see verses 6, 14. She is the torch that ignites the lightning. According to another Jewish tradition, Barak is also her husband. There is also a linguistic connection to Gideon and Samson, who later in the book use torches to defeat the enemy (the word is used a total of five times – four times in the masculine plural form lappidim, see , ; , and the central masculine singular lappid in ). Deborah's dual role as prophetess and judge is evident in how she was like a bee and a torch to the Israelites. Just as bees swarm around the queen who builds the colony (), the people follow the prophetess who leads them. A bee collects pollen and produces sweet honey, but can also sting intruders. Devorah is the feminine form of the Hebrew davar – which means "word." This also connects her name to the word of God, which is a light and a lamp ().]
She sat under
Deborah's palm trees
(date palms – Hebr. tomer) between Ramah
[meaning: "height"] and
Bethel [meaning: "house of God"] in the hill country of Ephraim
[1-2 miles north of Jerusalem], and the sons of Israel came up to her for legal decisions.
[Deborah's dual role as prophetess and judge is reflected linguistically in the fact that things are described in pairs. The text mentions two heights: Ramah (the birthplace of the prophet, judge, and priest Samuel) and Bethel (where Jacob wrestled with God). Ephraim means "double fruitful," and the word for date palm, tomer, shares its root with Tamar, who bore twins to Judah ().]And she said [her second speech], "I will surely go with you, but the journey you are about to undertake will not be for your glory, for the Lord (Yahweh) will deliver Sisera into the hand of a woman."
And Deborah arose and went with Barak to Kedesh.
And Barak summoned Zebulun and Naphtali to Kedesh, and they went up 10,000 men on foot, and Deborah went up with him.
And Deborah said to Barak [third speech]: "Rev! This is the day that the Lord (Yahweh) has delivered Sisera into your hand; has not the Lord (Yahweh) gone out before you?"
[Deborah's song breaks the pattern of stories and becomes an interruption. Just as before, the land had enjoyed peace from the sword for 40 years (, ), so it will be after God has raised up Deborah as judge, see . The chapter begins by mentioning Deborah and Barak together. The fact that Deborah is mentioned first and the verb sang (Hebr. va-tashar) is in the feminine form shows that it was Deborah who had the leading role in this song and Barak was with her. Songs of victory were not uncommon, see . There are also several non-biblical examples, such as Tukulti-Ninurta's epic poems (from the 13th century BC in Assyria) about his victories over Kashtiliash IV, the Kassite king of Babylonia.]
Then Deborah and Barak, the son of Abinoam, sang this song:
The princes are silent in Israel,
they are silent until you arise, Deborah,
when you arise, a mother in Israel.
[Chiasmus with Deborah's name central to the first stanza and Barak framing the second:]
Wake up (triumph),
wake up (triumph)
Deborah,
wake up,
wake up – speak (sing) a song!
Arise, Barak
and lead your captives into captivity,
you son of Avinoam [which is Barak, see ].
And the princes of Issachar were with Deborah,
as was Issachar, so was Barak,
into the valley he rushed on his feet.
Among the multitudes of Reuben
there was great determination in their hearts.
