Deborah, prophet and heroine in the Old Testament (Judg. 4 and 5), who inspired the Israelites to a mighty victory over their Canaanite oppressors (the people who lived in the Promised Land, later Palestine, that Moses spoke of before its conquest by the Israelites); the “Song of Deborah” (Judg. 5), putatively composed by her, is perhaps the oldest section of the Bible and is of great importance for providing a contemporary glimpse of Israelite civilization in the 12th century bc. According to rabbinic tradition, she was a keeper of tabernacle lamps.
The two narratives of her exploit, the prose account in Judg. 4 (evidently written after Judg. 5) and the martial poem comprising Judg. 5 (a lyric outburst showing a high standard of poetic skill in ancient Israel), differ in some important details. The most obvious discrepancy is in the identity of the chief foe of the Israelites. Judg. 4 makes the chief enemy Jabin, king of Hazor (present Tell el-Qedah, about three miles southwest of H̱ula Basin), though a prominent part is played by his commander in chief, Sisera of Harosheth-ha-goiim (possibly Tell el-ʿAmr, approximately 12 miles [19 kilometres] northwest of Megiddo). In the poem Jabin does not appear, and Sisera is an independent king of Canaan. Other important contradictions include the action sites (Mount Tabor in Judg. 4 is not found in Judg. 5, for example); which Israelite tribes joined Deborah and her chief commander, the Naphtalite Barak (only Zebulun and Naphtali in Judg. 4, additional tribes in Judg. 5); and the manner of Sisera’s death (in Judg. 4 he is murdered in his sleep, in Judg. 5 he is struck down from behind while drinking a bowl of milk).
Assuming that the account preserved in Judg. 5 is the older (probably written in 1125 bc), the reader can reconstruct the actual history of the events. Israel holds the wilder parts of the country, the hills and the forests, but the Israelite settlements in the central range are cut off from those in the northern hills by a chain of Canaanite (or possibly Egyptian) fortresses down the Plain of Esdraelon (between Galilee and Samaria). At the instigation of Deborah, a charismatic counselor (or judge) and prophet (she predicts that the glory of war will fall to a woman, which it does—to Jael), Barak gathers the tribes of Ephraim, Benjamin, Machir (Manasseh), Zebulun, Issachar, and his own tribe of Naphtali. Asher, Dan, Gilead (Gad), and Reuben remain aloof. Judah and Simeon are not mentioned (attesting to the antiquity of the poem). The Israelite clans fall on the enemy at Taanach; a thunderstorm, in which Israel sees the coming of God from Mount Sinai, strikes terror into the Canaanites; their fabled 900 chariots of iron are useless on the sodden ground; and the Kishon River, swollen by torrential rains, sweeps away the fugitives. Sisera escapes on foot, pursued by Barak, taking refuge in the tent of Heber the Kenite (the Kenites, a nomadic tribe, were supposedly at peace with Canaan); he is offered protection by Heber’s wife, Jael; as he drinks a bowl of milk, she pierces his head with a tent peg and kills him (thus fulfilling Deborah’s prophecy).