Juízes 4:4

Deborah. — The name means “bee,” like the Greek Melissa. The names of Jewish women were often derived from natural objects, as Rachel, “a lamb,” Tamar,”a palm,” &c. It has been sometimes regarded as a title given to her as a prophetess, just as the priestesses of Delphi were called Bees (Pindar, Pyth. iv. 106); and priests were called by the title Malebee (Essçn). But the fact that Rachel’s nurse (Gênesis 35:8) had the same name is against this supposition, though Josephus (Antt. v., § 5) accepts it. She had, as Cornelius à Lapide quaintly says, “a sting for foes, and honey for friends.” The pronunciation Debŏrah is now so deeply-rooted in England (possibly from the Vulgate, Debbora) that it would, perhaps, be pedantic to alter it; but properly the “ô” is long נביאה; LXX., Deborra and Debbôra).

A prophetess. — Literally, a woman, a prophetess; like Miriam (Êxodo 15:20), Huldah (2 Reis 22:14), Noadiah (Neemias 6:14), Anna (Lucas 2:36), &c. She is the only female judge, or, indeed, female ruler of any kind in Jewish history, except the Phoenician murderess, Athaliah. She is also the only judge to whom the title “prophet” is expressly given. “Prophetess” (like the Latin Vates) implies the possession of poetic as well as of prophetic gifts (Êxodo 15:20); and we see her right to such a title, both in her predictions (Juízes 4:9), her lofty courage (Juízes 5:7), and the splendour of her inspired song (Juízes 5). She has modern parallels in the Teutonic prophetesses, Veleda and Alaurinia (Tac., Germ. 8), and Joan of Arc, the “Inspired Maid of Domremi.” Among the Jews prophetesses were the exception; among the ancient Germans they were the rule.

The wife of Lapidoth. — This is probably the meaning of the phrase, although some ancient commentators make it mean “a woman of Lapidoth;” as does Tennyson (Princess), “Like that great dame of Lapidoth.” The phrase closely resembles “Miriam the prophetess, the sister of Aaron,” “Huldah the prophetess, wife of Shallum.” The name Lapidoth, which occurs nowhere else, means “flames,” “lamps,” or “splendours;” and Rashi says that she was called “a woman of lamps,” from making the wicks for the lamps of the sanctuary; while others, with equal improbability, interpret it of her shining gifts and of her fiery spirit. The parallels which are adduced to support this view (Isaías 62:1; Jó 41:2; Naum 2:5) are inadequate; as also is Ecclus. xlviii. 1, “The word of Elias burnt like a torch;” and the Midrash, which says of Phinehas, that “when the Holy Ghost filled him, his countenance glowed like torches” (Cassel). Perhaps there was a fancy that such a prophetess could only be a virgin. The name Lapidoth has a feminine termination, but this does not prove that it may not have been, like Naboth, Shelomith, Koheleth, &c., the name of a man. It is uncertain whether Deborah was of the tribe of Ephraim or Issachar (Juízes 5:15; Ewald, ii. 489).

She judged Israel. — We see from the next verse that up to this time her functions had mainly consisted of peaceful arbitration and legal decision (Deuteronômio 17:8).