Difference between revisions of "Deborah" - New World Encyclopedia

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[[Image:Deborah.jpg|thumb|250px|Gustave Dore's interpretation of the prophetess Deborah]]
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[[Image:Deborah.jpg|thumb|200px|Gustave Dore's interpretation of the prophetess Deborah]]
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'''Deborah''' or '''Dvora''' or '''Dəvora''', (literally "Bee" in the Hebrew language) was a prophetess and the fourth Judge and only female Judge of pre-monarchic [[Israel]] in the [[Old Testament]] ([[Tanakh]]). Her story is told twice in chapters 4 and 5 of [[Book of Judges|Judges]].  The first account is [[prose]], relating the victory of Israelite forces led by General [[Barak]], whom Deborah called forth but prophesied would not achieve the final victory over the [[Canaan|Canaanite]] general [[Sisera]] himself. That honor went to [[Jael]], the wife of [[Heber (Judges)|Heber]], a [[Kenite]] tentmaker. Jael killed Sisera by driving a tent peg through his head as he slept.
 
  
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''Judges'' 5 gives this same story in [[poetry|poetic form]], and it is thought to have been composed in the second half of the [[12th century B.C.E.]], shortly after the events it describes. If that is the case, then this passage, often called ''The Song of Deborah'', is one of the oldest passages of the Bible and the earliest extant sample of [[Hebrew poetry]]. It is also significant because it is one of the, if not ''the'', oldest extant passages that portrays women in roles other than as victims or as villains. The poem may have been included in the ''[[Book of the Wars of the Lord]]'' mentioned in [[Book of Numbers|Numbers]] 21:14.
+
'''Deborah,''' or '''Dəvora''' (literally "Bee" in the Hebrew language), was a prophetess and the only female Judge of pre-monarchic [[Israel]] in the [[TaNaK|Hebrew Bible]] ([[Old Testament]]). Her story is told twice in chapters 4 and 5 of the [[Book of Judges]]. The first account is prose, relating the victory of Israelite forces led by General Barak, whom Deborah called forth but prophesied would not achieve the final victory over the [[Canaan|Canaanite]] general Sisera himself. That honor went to [[Jael]], the wife of Heber, a [[Kenite]] tent maker, who killed the general while he slept.
  
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Little is known about Deborah's personal life. She was apparently married to a man named Lapidoth (meaning "torches"), but this name is not extant outside of the Book of Judges and might simply mean that Deborah herself was a "fiery" spirit. She was a poet and she rendered her judgments beneath a [[palm tree]] in [[Ephraim]]. Some people refer to her as the mother of [[Ancient Israel|Israel]]. After her victory over Sisera and the Canaanite army, there was peace in the land for forty years.
+
Judges chapter five renders this same story in [[poetry|poetic form]], and it is thought to have been composed in the second half of the twelfth century B.C.E., shortly after the events it describes. If that is the case, then this passage, often called ''The Song of Deborah,'' is one of the oldest passages of the Bible and the earliest extant sample of [[Hebrew poetry]]. It is also significant because it is one, if not the, oldest extant passages that portrays women in roles other than as victims or as villains. Theologically, the Song of Deborah praises synergy between the heavenly power of God the Divine Warrior and the earthly efforts of the Israelite fighters, who together triumph over superior Canaanite forces. The poem may have been included in the ''Book of the Wars of the Lord'' mentioned in the [[Bible|Biblical]] Book of Numbers, 21:14.
 +
{{toc}}
 +
Little is known about Deborah's personal life. She was apparently married to a man named Lapidoth (meaning "torches"), but this name is not extant outside of the Book of Judges and might simply mean that Deborah herself was a "fiery" spirit. She was a poet and she rendered her judgments beneath a [[palm tree]] in [[Ephraim]]. Some refer to her as the "Mother of Israel." Following Deborah's victory over [[Sisera]] and the [[Canaanite]] army, there was [[peace]] in the land for forty years.
  
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==Biblical origin==
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==The story of Deborah==
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'''Biblical judges''' were [[chief magistrate]]s of the Hebrews in the ancients' sense (against the principle of separation of powers), distinct from modern, merely judicial [[judge]]s. While ''judge'' is the closest literal translation of the [[Hebrew language|Hebrew term]] used in the [[Bible]], the position is more one of unelected non-hereditary leadership than that of legal pronouncement, once in office comparable to a king (but not anointed). In the Biblical [[context]] of the [[Book of Judges]], the term designates those who act as ''deliverer''s. The word, however, means more than this: it refers to leaders who took charge of the affairs of the tribes in case of war (like a war king amongst the Germanic tribes, for example), and who assumed leadership of their respective tribes in the succeeding times of peace. In accordance with the needs of the time, their functions were primarily [[martial law|martial]] and [[judicial]].
+
Following the death of [[Joshua]], [[Israel]] lacked strong leadership. This period, known as the ''Period of Judges,'' lasting about four hundred years, had been highlighted [[Bible|Biblically]] by the phrase, "In those days there was no king in Israel; every man did what was right in his own eyes" (Judges 17:6). Four centuries of decline occurred after the days of Joshua. These years were marked by decline, disunity and moral compromise. In essence, the Israelites became progressively more ignorant of the God of their Fathers. In order to keep the Israelites correctly following the laws of [[Yahweh]], the Judges were set up in leadership positions.
 +
 +
The story of Deborah is a story of deliverance of the Israelite people. Following eighty years of relative tranquility after [[Ehud]] delivered Israel from the oppression of the [[Moab|Moabites]], new bondage came from within the land from the Canaanites living there. Though God had instructed Moses to destroy or drive these people out, (Exodus 23:33; 34:11-16; Numbers 33:51-56; Deuteronomy 7:1-5), Israel's obedience to this command had not been complete.  
  
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The Hebrew name of the book of Judges was transliterated by [[Origen]] ''Safateím'' and by [[St. Jerome]] ''Sophtim''; it was translated into Greek by [[Melito]] and Origen ''Kritaí'', by the [[Septuagint]] ''ì tôn kritôn bíblos or tôn kritôn'', so too by the [[Greek Fathers]]; the Latins translated ''liber Judicum'' (or for short ''Judicum'').  
+
Even though it was forbidden by [[Moses|Mosaic]] Law, [[intermarriage]] had taken place between the Israelites and the local peoples. Customs and cultures of the Canaanites, which seemed more advanced and prosperous, were adopted. Worship of [[Baal]] began to take place. Indulging in sexual immorality and idol worship, this era of Israelites lived in contradiction to the covenant their forefathers had made with God.
  
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The Hebrew verb meant originally "to act as a Divine judge", and was applied to God (Genesis 18:25) and to the prophet [[Moses]] acting as the specially inspired lawgiver and judge of Israel ([[Exodus]] 18:13, 16). In time the [[Elder (administrative title)|elders]] of the Hebrew people became the "judges" (vv. 25, 26). In the book of Judges the term judges (''shôphitîm'') is applied to the leaders of Israel, and would seem to indicate that their right was Divine (Judges 10:2, 3). The office of judge differed from that of king only in the absence of hereditary succession (xii, 7-15).
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{{Book of Judges}}
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The enemies of the Israelite people, having moved from the tactic of fortified cities in the time of [[Joshua]] had resorted to dividing the Israelites and denying access to good [[agriculture|agricultural]] lands and main highways. The Israelites were forced to hide in the hills for safety.
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It is worth noting that the [[Phoenicians]], according to the Roman historian [[Livy]], called their [[city state]]s' chief magistrates ''suffetes'' (XXVIII, xxxvii), apparently a cognate title, and gave to the two suffetes of [[Carthage]] a power analogous to that of the [[Roman consul]]s (XXX, vii; XXXIV, lxi).  
+
 
 +
Jabin, a [[Canaan|Canaanite]] king, stationed 900 chariots at Harosheth-of-the-Gentiles (modern Tell el-Harbej), on the banks of the Kishon River, at the foot of [[Mount Carmel]]. This central location on the plain of [[Esdraelon]] was ideal for chariot operations, so that Jabin controlled not only the main trade routes but held onto the richest farm land in Israel. The Israelites had been forced into the hill country, leaving the fertile plains in the hands of the Canaanites. In addition to his 900 chariots, Sisera, the commander of Jabin's army, no doubt commanded a large well-armed army of foot soldiers. In contrast, weaponry among the Israelites was scarce.
  
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According to the introduction to the Book of Judges (2:10-3:6), after the death of [[Joshua]], a new generation of [[Israelites]] grew up and rather than worshipping [[Yahweh]], instead worshipped the pagan [[Baal]]s and the [[Asherah]], provoking God to anger. This divine wrath is described as causing the Israelites to be plundered by raiders and made it so that they were never able to defeat their enemies when they went out to fight. Hence they fell under the influence of the [[Canaan]]ites, [[Philistines]], [[Amorite]]s and other foreign rulers.  
+
At this point, Deborah, the Prophetess and Judge, emerged to inspire and guide the Israelites. The position of judge in that era carried more the role of a godly counselor and deliverer than the courtroom judges of modern times. In the absence of a King or prominent godly leadership among the people, the judges guided the people according to their wisdom and knowledge of the laws of Moses. Referred to as "a mother in Israel," living in the hills north of [[Jerusalem]], Deborah had become aware of the suffering and hardship of her people who lived in [[Galilee]]. Through her compassion and wisdom the people in the hill country united around her, raising a small standing army.  
  
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However, God offered an olive branch, raising up people from time to time to save them from their enemies, referred to as ''judges''. However on many occasions the people did not listen to the judges and refused to obey God's commands. Even though God raises up judges for them several times, each time the judge dies they go back to their old ways. Finally (Judges 2:20-23) it is revealed that it was part of God's plan for the Israelites to be unable to drive out the remnant Canaanite tribes - they were left to test whether the people would ''keep the way of the Lord and walk in it as their forefathers did''.  
+
General [[Barak]] lived in the oppressed territories. Barak had been worn down by twenty years of Canaanite tyranny and strength and had become known as timid, if capable. He had seen the slaughter of innocent Israelites numerous times, weakening the faith needed to mount an attack. He was frightened and unwilling: "Then Barak said to her, ‘If you will go with me, then I will go; but if you will not go with me, I will not go’" (Judges 4:8).<ref>Jennifer Rosania, [http://www.intouch.org/myintouch/mighty/deborah_36098487.html Mighty in Spirit; Song of a Servant.] Retrieved April 2, 2008.</ref>
  
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==List of Biblical Judges==
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With Deborah's agreement to participate, Barak rallied men in the requisite number to follow the strategy as directed by her, which was to establish himself and 10,000 men on the flanks of [[Mount Tabor]], a prominent peak on the eastern end of the valley of Jezreel (Esdraelon). There they would soon be discovered by [[Sisera]], who would seek to lure them onto the plains where his chariotry would be no match for them. Instead a small diversionary force of [[Ephraim|Ephraimites]] and [[Benjamin|Benjaminites]], led by Deborah coming up from the south, diverted Sisera's attention near Taanach.
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{{Book of Judges}}
 
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The following (in order) are identified as Judges in the Book of Judges - '''great judge'''s are those deemed worthy of large narratives in the Book:
 
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*[[Othniel]]
 
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*[[Ehud]] (''great judge'')
 
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*[[Shamgar]]
 
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*[[Deborah]] (''great judge'')
 
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*[[Gideon (Judges)|Gideon]] (''great judge'')
 
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*[[Tola (Judge of Israel)|Tola]]
 
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*[[Jair]]
 
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*[[Jephthah]] (''great judge'')
 
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*[[Ibzan]]
 
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*[[Elon]]
 
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*[[Abdon (Judges)|Abdon]]
 
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*[[Samson]] (''great judge'')
 
  
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[[Biblical criticism|Biblical critics]] believe that [[Abimelech (Judges)|Abimelech]] was also originally considered a judge, becoming changed to a "king" owing to his being regarded as evil, at which point [[Shamgar]] was added to the list so that there were still 12 in the Book. Textual criticism also views the minor judges as being added to the list simply to make the total number equal 12, a number of religious significance to the Israelites.
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During this maneuver, a sudden violent rainstorm occurred, which turned the river [[Kishon River|Kishon]] into a torrent and the surrounding plains into a bog. The plain became a quagmire for chariots and armored foot soldiers alike—Barak's troops then rushed down from Mount Tabor to wipe out the bogged–down charioteers and Sisera's encumbered army.<ref>Labert Dolphin, [http://www.ldolphin.org/Deborah.html Deborah the Prophetess.] Retrieved April 2, 2008. </ref>
  
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The [[1 Samuel|First Book of Samuel]] also mentions:
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As Deborah had prophesied, it would be a woman who would provide the final downfall of Sisera. Weary in battle, Sisera retreated to the tent of Heber the Kenite for rest and cover. While he slept, Jael, Heber's wife, "took a nail of the tent, and took a hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: For he was fast asleep and weary. So he died" (Judges 4:21).
−
*[[Eli (Biblical priest)|Eli]] (''great judge'')
 
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*[[Samuel]] (''great judge'')
 
  
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According to textual criticism the initial portion of the first book of Samuel, containing these two names, was probably originally the final part of the Book of Judges. Hence the original form of the book, according to textual criticism, listed 8 judges, 7 good and 1 bad, 7 being a religiously significant number.
 
  
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{{start box}}
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[[Image:GllSprng_356PAN3.jpg|thumb|center|800px|[[Safed]], Galille's "Capital," with Yam Kineret and the hilly landscape of the area]]
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{{succession box | before = [[Shamgar]]| title = [[Biblical judges|Judge of Israel]]|years=| after = [[Gideon (Judges) | Gideon]]}}
 
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{{end box}}
 
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==Footnotes==
 
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<References/>
 
  
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==Sources and further reading==
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==Deborah's song==
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*{{Catholic}} [http://www.newadvent.org/cathen/08547a.htm Judges]
+
After obtaining the decisive victory and the death of [[Jabin]]’s general [[Sisera]], Deborah wrote a victory song much as [[Moses]] and [[Miriam]] did before her following their successful crossing of the [[Red Sea]].
−
* Spiritual authority : God's way of growing leaders
 
−
by Stephen Bradley Bond
 
  
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Type: English :  Book  
+
The fifth chapter of the ''Book of Judges'' is entirely composed of the ''Song of Deborah''. It is an ode of triumph over what seemed impossible odds and exults in the breaking of the [[Canaan|Canaanite]] stranglehold over much of the country. The Song of Deborah is beloved by [[Jew]]s as well as [[Christian]]s for the lessons perceived within:
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Publisher: Joplin, Mo. : College Press Pub. Co., ©1995.
 
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ISBN: 0899007279 OCLC: 31606339
 
  
 +
Deborah began her song by praising the willingness with which the Israelites put their lives on the line to defend the nation. "Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves." This is the song's main theme: Praising the brave volunteers who went out to battle.
  
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* The elusive prophet : the prophet as a historical person, literary character and anonymous artist
+
The second theme of the song is the mighty act of God, the divine warrior, to assist the Israelites and defeat their common enemy. Thus, she recounts God's mighty acts in history, specifically the march of the tribes from Sinai to Canaan, when "the earth trembled… the mountains melted from before the Lord."
−
by Johannes Cornelis de Moor;  Oudtestamentisch Werkgezelschap in Nederland en België.;  Society for Old Testament Study.
 
  
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Type: English :  Book
+
The dire situation of Israel, which lay naked and defenseless against the enemy, is described in the next verses. "The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel." Here Deborah also sings of the concept of the need of protection by a parent–figure. Then she returns to her main theme, "My heart is toward the commanders of Israel, that offered themselves willingly among the people." 
−
Publisher: Leiden ; Boston: Brill, 2001.  
 
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ISBN: 9004121609 OCLC: 48920592
 
  
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* Little-known women of the Bible,  
+
Then Deborah lists the tribes who took part in the overthrow of the Canaanites and their varying degrees of participation. In the period of Judges, each tribe tended to act separately and cooperated on only selected occasions. First she praises the brave: "From Ephraim they set out thither into the valley; following you, Benjamin, with your kinsmen; from Machir marched down the commanders, and from Zebulun those who bear the marshal's staff; the princes of Issachar came with Deborah; and Issachar, faithful to Barak; into the valley they rushed forth at his heels."
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by Eveleen Harrison
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Then she upbraids the timid: "Among the clans of Reuben there were great searchings of heart. Why did you tarry among the sheepfolds, to hear the bleatings of the flocks? … Gilead stayed beyond the Jordan; and Dan, why did he remain with the ships? Asher sat still at the coast of the sea, settling down by his landings."
  
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Type: English :  Book
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Although this was not a war in which the Israelite nobility fought, Deborah referred to all fighters as "kings," recognizing their actions as those of noble standing: "The kings came and fought, then fought the kings of Canaan, at Taanach, by the waters of Megiddo."
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Publisher: New York, Round Table Press, 1936.
 
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OCLC: 3029261
 
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−
 
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* Women of awakenings : the historic contribution of women to revival movements
 
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by Lewis A Drummond;  Betty Drummond
 
  
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Type: English :  Book
+
Then Deborah celebrates God's hand in the battle: "From heaven fought the stars, from their courses they fought against Sisera. The torrent Kishon swept them away…." Deliverance was a miracle, with a sudden rainstorm causing a flood which caused the Canaanites to be stuck in the mud and washed away by the sudden flood of water. We can hear the echo of the miracle at the Red Sea, when the Egyptians were similarly drowned.
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Publisher: Grand Rapids, MI : Kregel Publications, ©1997.  
 
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ISBN: 0825424712 9780825424717 OCLC: 35178591
 
  
 +
"Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent."  Here is described the fulfillment of the prophecy in the previous chapter of Judges, that Barak would not receive the glory for the victory, but that it would fall to a woman.
  
 +
Deborah ended her song as she began it, singing praises to her God: "So let all thine enemies perish, O Lord: But let them that love him be as the sun when he goeth forth in his might."<ref>Carl Hagensick, [http://www.heraldmag.org/2005/05nd_7.htm A Stunning Deliverance: The Song of Deborah.] Retrieved April 2, 2008.</ref>
  
 +
"So may all Your enemies perish, O Lord," is Deborah's final refrain. However, according to the [[Talmud]], [[Akiba ben Joseph|Rabbi Akiva]], one of the greatest figures in Jewish history, was a direct descendant of Sisera. That a descendant of this great enemy of the Jews became a great Jewish rabbi and scholar represented the Jews' ultimate victory over their ancient Canaanite opponent. The victory went far beyond the immediate destruction of Sisera and his chariots.<ref>''Jewish Virtual Library,'' [http://www.jewishvirtuallibrary.org/jsource/biography/deborah.html Deborah.] Retrieved April 2, 2008.</ref>
  
  
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{{start box}}
 +
{{succession box | before = [[Shamgar]]| title = [[Biblical judges|Judge of Israel]]|years=| after = [[Gideon (Judges) | Gideon]]}}
 +
{{end box}}
  
 +
==Notes==
 +
<references/>
  
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[[Category:Philosophy and religion]]
+
==References==
−
[[Category:Religion]]
+
* Bond, Stephen Bradley. ''Spiritual Authority: God's Way of Growing Leaders.'' Joplin, Missouri: College Press Pub. Corporation, 1995. ISBN 0899007279
−
[[Category:History and biography]]
+
* Drummond, Lewis A. and Betty. ''Women of Awakenings: The Historic Contribution of Women to Revival Movements.'' Grand Rapids, Michigan: Kregel Publications, 1997. ISBN 0825424747 
−
[[Category:Judges of ancient Israel]]
+
* Harrison, Eveleen. ''Little-Known Women of the Bible.'' New York: Round Table Press, 1936.
 +
* Moor, Johannes Cornelis de. ''The Elusive Prophet: The Prophet as a Historical Person, Literary Character and Anonymous Artist.'' Oudtestamentisch Werkgezelschap in Nederland en België, and Society for Old Testament Study. Boston: Brill, 2001. ISBN 9004121609
 +
* Newadvent.org, [http://www.newadvent.org/cathen/08547a.htm Judges.] Retrieved June 1, 2020.
  
 
==External links==
 
==External links==
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{{wikisourcepar|Bible, English, King James, Judges#Chapter 4}}
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All links retrieved January 28, 2024.
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*[http://www.jewishencyclopedia.com/view.jsp?artid=689&letter=J&search=Judges Book of Judges article] (Jewish Encyclopedia)
 
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*[http://www.kingscalendar.com/cgi-bin/index.cgi?action=viewnews&id=164 The King's Calendar: The Secret of Qumran] (Chronology for Israel's Period of the Judges 1412 B.C.E. to 1039 B.C.E.)
 
  
 +
* Emil G. Hirsch, Victor Ryssel [http://www.jewishencyclopedia.com/view.jsp?artid=689&letter=J&search=Judges Book of Judges], ''Jewish Encyclopedia.''
 +
* [http://www.jewishvirtuallibrary.org/jsource/biography/deborah.html Deborah] ''Jewish Virtual Library: American Israeli Cooperative Enterprise.''
 +
* [https://www.thoughtco.com/deborah-israels-only-female-judge-701157 Deborah - Israel's Only Female Judge], ''ThoughtCo.'' 
 +
* Carl Hagensick, [http://www.heraldmag.org/2005/05nd_7.htm  A Stunning Deliverance: The Song of Deborah], ''Herald Magazine''.
 +
* Lambert Dolphin, [http://www.ldolphin.org/Deborah.html Deborah the Prophetess], ''Lambert Dolphin's  Library''.     
 +
* W.S. Reilly, [http://www.newadvent.org/cathen/04663a.htm Debbora], ''The Catholic Encyclopedia, Volume IV - New Advent''.     
  
−
* [http://www.ucgstp.org/bible/brp/jud5.htm The Song of Deborah], ''United Church of God, St. Paul'', Retrieved February 5, 2007
+
{{credit2|Deborah|96845721|Biblical_judges|104043175}}
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* [http://www.jewishvirtuallibrary.org/jsource/biography/deborah.html Deborah] ''Jewish Virtual Library: American Israeli Cooperative Enterprise,'' Retrieved February 5, 2007
 
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* [http://judaism.about.com/library/2_history/leaders/bldef-p_deborah.htm?terms=deborah+the+prophetess Judaism: Deborah], ''About, Inc. - The New York Times Co.,''  Retrieved February 5, 2007
 
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* Carl Hagensick, [http://www.heraldmag.org/2005/05nd_7.htm  A Stunning Deliverance: The Song of Deborah], ''Herald Magazine'', Retrieved February 5, 2007
 
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* Lisa Stevensen [http://www.torah.org/features/wperspective/greatJewishWomen.html Great Jewish Women], ''Project Genesis'', Retrieved February 5, 2007
 
−
* Lambert Dolphin, [http://www.ldolphin.org/Deborah.html Deborah the Prophetess, ''Lambert Dolphin's  Library'', Retrieved February 5, 2007   
 
−
* Jennifer Rosania, [http://www.intouch.org/myintouch/mighty/deborah_36098487.html Mighty in Spirit; Song of a Servant] ''In Touch Ministries'', Retrieved February 5, 2007   
 
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* W.S. Reilly, [http://www.newadvent.org/cathen/04663a.htm Debbora], ''The Catholic Encyclopedia, Volume IV - New Advent'', Retrieved February 5, 2007     
 
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* Wayne Blank, [http://www.keyway.ca/htm2000/20000514.htm Deborah], ''The Church of God Daily Bible Study'', Retrieved February 5, 2007
 
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{{credit2|Deborah|96845721|Biblical_judges|104043175}}
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[[Category:Philosophy and religion]]
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[[Category:Religion]]
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[[Category:History]]

Latest revision as of 08:58, 28 January 2024

Gustave Dore's interpretation of the prophetess Deborah

Deborah, or Dəvora (literally "Bee" in the Hebrew language), was a prophetess and the only female Judge of pre-monarchic Israel in the Hebrew Bible (Old Testament). Her story is told twice in chapters 4 and 5 of the Book of Judges. The first account is prose, relating the victory of Israelite forces led by General Barak, whom Deborah called forth but prophesied would not achieve the final victory over the Canaanite general Sisera himself. That honor went to Jael, the wife of Heber, a Kenite tent maker, who killed the general while he slept.

Judges chapter five renders this same story in poetic form, and it is thought to have been composed in the second half of the twelfth century B.C.E., shortly after the events it describes. If that is the case, then this passage, often called The Song of Deborah, is one of the oldest passages of the Bible and the earliest extant sample of Hebrew poetry. It is also significant because it is one, if not the, oldest extant passages that portrays women in roles other than as victims or as villains. Theologically, the Song of Deborah praises synergy between the heavenly power of God the Divine Warrior and the earthly efforts of the Israelite fighters, who together triumph over superior Canaanite forces. The poem may have been included in the Book of the Wars of the Lord mentioned in the Biblical Book of Numbers, 21:14.

Little is known about Deborah's personal life. She was apparently married to a man named Lapidoth (meaning "torches"), but this name is not extant outside of the Book of Judges and might simply mean that Deborah herself was a "fiery" spirit. She was a poet and she rendered her judgments beneath a palm tree in Ephraim. Some refer to her as the "Mother of Israel." Following Deborah's victory over Sisera and the Canaanite army, there was peace in the land for forty years.

The story of Deborah

Following the death of Joshua, Israel lacked strong leadership. This period, known as the Period of Judges, lasting about four hundred years, had been highlighted Biblically by the phrase, "In those days there was no king in Israel; every man did what was right in his own eyes" (Judges 17:6). Four centuries of decline occurred after the days of Joshua. These years were marked by decline, disunity and moral compromise. In essence, the Israelites became progressively more ignorant of the God of their Fathers. In order to keep the Israelites correctly following the laws of Yahweh, the Judges were set up in leadership positions.

The story of Deborah is a story of deliverance of the Israelite people. Following eighty years of relative tranquility after Ehud delivered Israel from the oppression of the Moabites, new bondage came from within the land from the Canaanites living there. Though God had instructed Moses to destroy or drive these people out, (Exodus 23:33; 34:11-16; Numbers 33:51-56; Deuteronomy 7:1-5), Israel's obedience to this command had not been complete.

Even though it was forbidden by Mosaic Law, intermarriage had taken place between the Israelites and the local peoples. Customs and cultures of the Canaanites, which seemed more advanced and prosperous, were adopted. Worship of Baal began to take place. Indulging in sexual immorality and idol worship, this era of Israelites lived in contradiction to the covenant their forefathers had made with God.

Judges in Bible
In the Book of Judges
Othniel
Ehud
Shamgar
Deborah
Gideon
Abimelech
Tola
Jair
Jephthah
Ibzan
Elon
Abdon
Samson
In the First Book of Samuel
Eli
Samuel

The enemies of the Israelite people, having moved from the tactic of fortified cities in the time of Joshua had resorted to dividing the Israelites and denying access to good agricultural lands and main highways. The Israelites were forced to hide in the hills for safety.

Jabin, a Canaanite king, stationed 900 chariots at Harosheth-of-the-Gentiles (modern Tell el-Harbej), on the banks of the Kishon River, at the foot of Mount Carmel. This central location on the plain of Esdraelon was ideal for chariot operations, so that Jabin controlled not only the main trade routes but held onto the richest farm land in Israel. The Israelites had been forced into the hill country, leaving the fertile plains in the hands of the Canaanites. In addition to his 900 chariots, Sisera, the commander of Jabin's army, no doubt commanded a large well-armed army of foot soldiers. In contrast, weaponry among the Israelites was scarce.

At this point, Deborah, the Prophetess and Judge, emerged to inspire and guide the Israelites. The position of judge in that era carried more the role of a godly counselor and deliverer than the courtroom judges of modern times. In the absence of a King or prominent godly leadership among the people, the judges guided the people according to their wisdom and knowledge of the laws of Moses. Referred to as "a mother in Israel," living in the hills north of Jerusalem, Deborah had become aware of the suffering and hardship of her people who lived in Galilee. Through her compassion and wisdom the people in the hill country united around her, raising a small standing army.

General Barak lived in the oppressed territories. Barak had been worn down by twenty years of Canaanite tyranny and strength and had become known as timid, if capable. He had seen the slaughter of innocent Israelites numerous times, weakening the faith needed to mount an attack. He was frightened and unwilling: "Then Barak said to her, ‘If you will go with me, then I will go; but if you will not go with me, I will not go’" (Judges 4:8).[1]

With Deborah's agreement to participate, Barak rallied men in the requisite number to follow the strategy as directed by her, which was to establish himself and 10,000 men on the flanks of Mount Tabor, a prominent peak on the eastern end of the valley of Jezreel (Esdraelon). There they would soon be discovered by Sisera, who would seek to lure them onto the plains where his chariotry would be no match for them. Instead a small diversionary force of Ephraimites and Benjaminites, led by Deborah coming up from the south, diverted Sisera's attention near Taanach.

During this maneuver, a sudden violent rainstorm occurred, which turned the river Kishon into a torrent and the surrounding plains into a bog. The plain became a quagmire for chariots and armored foot soldiers alike—Barak's troops then rushed down from Mount Tabor to wipe out the bogged–down charioteers and Sisera's encumbered army.[2]

As Deborah had prophesied, it would be a woman who would provide the final downfall of Sisera. Weary in battle, Sisera retreated to the tent of Heber the Kenite for rest and cover. While he slept, Jael, Heber's wife, "took a nail of the tent, and took a hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: For he was fast asleep and weary. So he died" (Judges 4:21).


Safed, Galille's "Capital," with Yam Kineret and the hilly landscape of the area

Deborah's song

After obtaining the decisive victory and the death of Jabin’s general Sisera, Deborah wrote a victory song much as Moses and Miriam did before her following their successful crossing of the Red Sea.

The fifth chapter of the Book of Judges is entirely composed of the Song of Deborah. It is an ode of triumph over what seemed impossible odds and exults in the breaking of the Canaanite stranglehold over much of the country. The Song of Deborah is beloved by Jews as well as Christians for the lessons perceived within:

Deborah began her song by praising the willingness with which the Israelites put their lives on the line to defend the nation. "Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves." This is the song's main theme: Praising the brave volunteers who went out to battle.

The second theme of the song is the mighty act of God, the divine warrior, to assist the Israelites and defeat their common enemy. Thus, she recounts God's mighty acts in history, specifically the march of the tribes from Sinai to Canaan, when "the earth trembled… the mountains melted from before the Lord."

The dire situation of Israel, which lay naked and defenseless against the enemy, is described in the next verses. "The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel." Here Deborah also sings of the concept of the need of protection by a parent–figure. Then she returns to her main theme, "My heart is toward the commanders of Israel, that offered themselves willingly among the people."

Then Deborah lists the tribes who took part in the overthrow of the Canaanites and their varying degrees of participation. In the period of Judges, each tribe tended to act separately and cooperated on only selected occasions. First she praises the brave: "From Ephraim they set out thither into the valley; following you, Benjamin, with your kinsmen; from Machir marched down the commanders, and from Zebulun those who bear the marshal's staff; the princes of Issachar came with Deborah; and Issachar, faithful to Barak; into the valley they rushed forth at his heels." Then she upbraids the timid: "Among the clans of Reuben there were great searchings of heart. Why did you tarry among the sheepfolds, to hear the bleatings of the flocks? … Gilead stayed beyond the Jordan; and Dan, why did he remain with the ships? Asher sat still at the coast of the sea, settling down by his landings."

Although this was not a war in which the Israelite nobility fought, Deborah referred to all fighters as "kings," recognizing their actions as those of noble standing: "The kings came and fought, then fought the kings of Canaan, at Taanach, by the waters of Megiddo."

Then Deborah celebrates God's hand in the battle: "From heaven fought the stars, from their courses they fought against Sisera. The torrent Kishon swept them away…." Deliverance was a miracle, with a sudden rainstorm causing a flood which caused the Canaanites to be stuck in the mud and washed away by the sudden flood of water. We can hear the echo of the miracle at the Red Sea, when the Egyptians were similarly drowned.

"Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent." Here is described the fulfillment of the prophecy in the previous chapter of Judges, that Barak would not receive the glory for the victory, but that it would fall to a woman.

Deborah ended her song as she began it, singing praises to her God: "So let all thine enemies perish, O Lord: But let them that love him be as the sun when he goeth forth in his might."[3]

"So may all Your enemies perish, O Lord," is Deborah's final refrain. However, according to the Talmud, Rabbi Akiva, one of the greatest figures in Jewish history, was a direct descendant of Sisera. That a descendant of this great enemy of the Jews became a great Jewish rabbi and scholar represented the Jews' ultimate victory over their ancient Canaanite opponent. The victory went far beyond the immediate destruction of Sisera and his chariots.[4]


Preceded by:
Shamgar 		Judge of Israel
 Succeeded by:
Gideon

Notes

  1. ↑ Jennifer Rosania, Mighty in Spirit; Song of a Servant. Retrieved April 2, 2008.
  2. ↑ Labert Dolphin, Deborah the Prophetess. Retrieved April 2, 2008.
  3. ↑ Carl Hagensick, A Stunning Deliverance: The Song of Deborah. Retrieved April 2, 2008.
  4. ↑ Jewish Virtual Library, Deborah. Retrieved April 2, 2008.

References
ISBN links support NWE through referral fees

  • Bond, Stephen Bradley. Spiritual Authority: God's Way of Growing Leaders. Joplin, Missouri: College Press Pub. Corporation, 1995. ISBN 0899007279
  • Drummond, Lewis A. and Betty. Women of Awakenings: The Historic Contribution of Women to Revival Movements. Grand Rapids, Michigan: Kregel Publications, 1997. ISBN 0825424747
  • Harrison, Eveleen. Little-Known Women of the Bible. New York: Round Table Press, 1936.
  • Moor, Johannes Cornelis de. The Elusive Prophet: The Prophet as a Historical Person, Literary Character and Anonymous Artist. Oudtestamentisch Werkgezelschap in Nederland en België, and Society for Old Testament Study. Boston: Brill, 2001. ISBN 9004121609
  • Newadvent.org, Judges. Retrieved June 1, 2020.

External links

All links retrieved January 28, 2024.

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