Judges 4:4

And Deborah, a prophetess, the wife of Lapidoth,.... Deborah was a name common to women with the eastern people, see Genesis 35:8; as Melissa, which is of the same signification with the Greeks, and

And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. Deborah - i:e., a bee (see Josephus, 'Antiquities,' b. 5:, ch. 5:, sec. 2) [Septuagint, Debboora]. A prophetess , [ nªbiy'aah (H5031)].

As there were men prophets, so there were also women prophetesses, as Miriam, , Huldah, , and divers others; but the word prophets or prophetesses is very ambiguous in both Testaments; sometimes being used of persons extraordinarily inspired by God, and endowed with a power of working miracles, and foretelling things to come; and sometimes of persons endowed with special, though not miraculous, gifts or graces, for the better understanding of and discoursing about the word and mind of God, for praising of God, or the like; of which see 14:1,3,4 &c. And of this sort were the sons of the prophets, or such who were bred in the schools of the prophets, who are often called prophets, as ,10-12. See, also . And because we read nothing of Deborah’ s miraculous actions, peradventure she was only a woman of eminent holiness and prudence, and knowledge of the Holy Scriptures, by which she was singularly qualified for the judging of the people according to the laws of God. If it be alleged that she foresaw and foretold the following victory, so did all the sons of the prophets foresee and foretell Elijah’ s translation, ,5, which yet were not extraordinary prophets. The wife of Lapidoth; or, a woman of Lapidoth; and so Lapidoth is not the name of a man, but of the place of her birth or abode. She judged Israel, i.e. determined causes and controversies arising among the Israelites, as is implied, . And this Jabin might suffer to be done, especially by a woman; and the frequent discharge of this part of the judge’ s office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

Judges 4:4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.Ver. 4. The wife of Lapidoth.] Or, A woman of Lapidoth, or a woman of lights, - so some render it, taking the word appellatively, - so called either because concinnabat ellychnia, she made lights for the sanctuary; or because she was full of heavenly lights, by the Spirit. Lapidothana. Tremel. Vatab.

(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 (Essηn). But the fact that Rachel’s nurse (Genesis 35:8) had the same name is against this supposition, though Josephus (Antt. v., § 5) accepts it. She had, as Cornelius ΰ Lapide quaintly says, “a sting for foes, and honey for friends.” The pronunciation Debŏ ?rah is now so deeply-rooted in England (possibly from the Vulgate, Debbora) that it would, perhaps, be pedantic to alter it; but properly the “τ” is long παιΰδ; LXX., Deborra and Debbτra). A prophetess.—Literally, a woman, a prophetess; like Miriam (Exodus 15:20), Huldah (2 Kings 22:14), Noadiah (Nehemiah 6:14), Anna (Luke 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 (Exodus 15:20); and we see her right to such a title, both in her predictions (Judges 4:9), her lofty courage (Judges 5:7), and the splendour of her inspired song (Judges 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 (Isaiah 62:1; Job 41:2; Nahum 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 (Judges 5:15; Ewald, ii. 489).

Verse 4. Deborah, a prophetess] One on whom the Spirit of God descended, and who was the instrument of conveying to the Israelites the knowledge of the Divine will, in things sacred and civil. She judged Israel] This is, I believe, the first instance of gynaecocrasy, or female government, on record. Deborah seems to have been supreme both in civil and religious affairs; and Lapidoth, her husband, appears to have had no hand in the government. But the original may as well be translated a woman of Lapidoth, as the wife of Lapidoth.

4. Deborah, a prophetess] i.e. a woman inspired to declare the divine will, and on this occasion to deliver her country from oppression; as a prophetess she announces the command of Jehovah (Judges 4:6) and the moment for action (Judges 4:14). We are reminded of Joan of Arc; Moore also compares the German Veleda, who instigated Civilis by her prophecies to throw off the Roman yoke, Tacitus Hist. iv. 61. Other prophetesses in the O.T. are Miriam (Exodus 15:20), Huldah (2 Kings 22:14), Noadiah (Nehemiah 6:14). Debôrah = ‘bee,’ Lappîdoth = ‘torches.’she judged Israel] i.e. in the sense of Jdg 2:16, Judges 3:10 (see notes); ‘delivered Israel,’ though in the Hebr. the verb is vocalized as a ptcp. she was judging, perhaps on account of the following at that time; it can hardly mean that Deborah exercised authority as ‘judge’ before the deliverance, for everywhere else it is the deliverance which establishes the judgeship, according to the Dtc. compiler. The next verse, however, interprets she was judging in the legal sense, and therefore adds that during the period of the oppression the Israelites came up to her for judgement; it would appear that Judges 4:5 is an explanatory insertion.

Deborah, a prophetess - Her name, meaning a bee, is the same as that of Rebekah’s nurse (marginal reference). The reason of her preeminence is added.

4. Deborah, a prophetess — One of the most celebrated women and most remarkable characters of the Old Testament.