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{{See also|Judges 5}}
{{See also|Judges 5}}
[[File:053.Deborah Praises Jael.jpg|thumb|Deborah portrayed in [[Gustave Doré's illustrations for La Grande Bible de Tours|Gustave Doré's illustrations for ''La Grande Bible de Tours'']] (1865)]]
[[File:053.Deborah Praises Jael.jpg|thumb|Deborah portrayed in [[Gustave Doré's illustrations for La Grande Bible de Tours|Gustave Doré's illustrations for ''La Grande Bible de Tours'']] (1865)]]
The Song of Deborah is found in [http://studylight.org/desk/?l=en&query=Judges+5%3A2-31&section=0&translation=nrs&oq=&sr=1 Judges 5:2–31] and is a victory [[hymn]], sung by Deborah and Barak, about the defeat of Canaanite adversaries by some of the tribes of Israel. The song itself differs slightly from the events described in [[Judges 4]]. The song mentions six participating tribes: [[Tribe of Ephraim|Ephraim]], [[Tribe of Benjamin|Benjamin]], [[Machir (biblical region)|Machir]]—a group associated with the [[Tribe of Manasseh]]—[[Tribe of Zebulun|Zebulun]], [[Tribe of Issachar|Issachar]] and [[Tribe of Naphtali|Naphtali]], as opposed to the two tribes in [http://studylight.org/desk/?l=en&query=Judges+4%3A6&section=0&translation=nrs&oq=Judges%25204%3A2&new=1&nb=jud&ng=4&ncc=4 Judges 4:6] (Naphtali and Zebulun) and does not mention the role of [[Jabin]] (king of [[Tel Hazor|Hazor]]).<ref>[[Richard D. Nelson|Nelson, Richard]] (2006). "Judges". ''The HarperCollins Study Bible'', rev. ed. Eds. Attridge, Harold & Wayne Meeks. New York: HarperCollins, p. 353.</ref> The song also rebukes three other tribes ([[Tribe of Reuben|Reuben]], [[Tribe of Dan|Dan]], and [[Tribe of Asher|Asher]]) for their lack of patriotism,<ref name=JE1912>{{cite book|editor-last=Singer|editor-first=Isidore|editor-link=Isidore Singer|title=[[The Jewish Encyclopedia]]|edition=3|volume=4|chapter=Deborah, The Song of|pages=490|publisher=Funk & Wagnalls|location=New York|year=1912|chapter-url=https://archive.org/details/the-jewish-encyclopedia-vol.-4/page/490/mode/1up}}</ref> not mentioning the tribes of Gad, Simeon and Judah. [[Michael Coogan]] writes that for [[Deuteronomist#Deuteronomistic_history|the redactors]] of the Song of Deborah, that the Canaanite general [[Sisera]] ends up being murdered by a woman ([[Jael]])—the ultimate degradation—"is a further sign that Yahweh ultimately is responsible for the victory".<ref name=Coogan2006p217>{{cite book|last=Coogan|first=Michael David|author-link=Michael Coogan|title=A Brief Introduction to the Old Testament: The Hebrew Bible in its Context|edition=|page=217|publisher=Oxford University Press|location=Oxford, England|year=2006|isbn=978-0195139112|url=https://archive.org/details/oldtestamenthist0000coog/page/217/mode/1up}}</ref>
The Song of Deborah is found in [http://studylight.org/desk/?l=en&query=Judges+5&section=0&translation=nrs&oq=&sr=1 Judges 5] and is a victory [[hymn]], sung by Deborah and Barak, about the defeat of Canaanite adversaries by some of the tribes of Israel. The song itself differs slightly from the events described in [[Judges 4]]. The song mentions six participating tribes: [[Tribe of Ephraim|Ephraim]], [[Tribe of Benjamin|Benjamin]], [[Machir (biblical region)|Machir]]—a group associated with the [[Tribe of Manasseh]]—[[Tribe of Zebulun|Zebulun]], [[Tribe of Issachar|Issachar]] and [[Tribe of Naphtali|Naphtali]], as opposed to the two tribes in [http://studylight.org/desk/?l=en&query=Judges+4%3A6&section=0&translation=nrs&oq=Judges%25204%3A2&new=1&nb=jud&ng=4&ncc=4 Judges 4:6] (Naphtali and Zebulun) and does not mention the role of [[Jabin]] (king of [[Tel Hazor|Hazor]]).<ref>[[Richard D. Nelson|Nelson, Richard]] (2006). "Judges". ''The HarperCollins Study Bible'', rev. ed. Eds. Attridge, Harold & Wayne Meeks. New York: HarperCollins, p. 353.</ref> The song also rebukes three other tribes ([[Tribe of Reuben|Reuben]], [[Tribe of Dan|Dan]], and [[Tribe of Asher|Asher]]) for their lack of patriotism,<ref name=JE1912>{{cite book|editor-last=Singer|editor-first=Isidore|editor-link=Isidore Singer|title=[[The Jewish Encyclopedia]]|edition=3|volume=4|chapter=Deborah, The Song of|pages=490|publisher=Funk & Wagnalls|location=New York|year=1912|chapter-url=https://archive.org/details/the-jewish-encyclopedia-vol.-4/page/490/mode/1up}}</ref> not mentioning the tribes of Gad, Simeon and Judah. [[Michael Coogan]] writes that for [[Deuteronomist#Deuteronomistic_history|the redactors]] of the Song of Deborah, that the Canaanite general [[Sisera]] ends up being murdered by a woman ([[Jael]])—the ultimate degradation—"is a further sign that Yahweh ultimately is responsible for the victory".<ref name=Coogan2006p217>{{cite book|last=Coogan|first=Michael David|author-link=Michael Coogan|title=A Brief Introduction to the Old Testament: The Hebrew Bible in its Context|edition=|page=217|publisher=Oxford University Press|location=Oxford, England|year=2006|isbn=978-0195139112|url=https://archive.org/details/oldtestamenthist0000coog/page/217/mode/1up}}</ref>


Though the presence of victory hymns is conventional in the Hebrew Bible, the Song of Deborah is unusual in that it is a hymn that celebrates a military victory of two women: Deborah, the prophetess and Jael, the warrior.<ref name=Niditch2011>{{cite book|last=Niditch|first=Susan|series=The Old Testament Library|title=Judges: a commentary|chapter=Tales of Deborah and Jael, Warrior Women|pages=59–67|publisher=Westminster John Knox Press|location=Louisville, Kentucky|year=2011|isbn=978-1611644937|oclc=|chapter-url=https://books.google.com/books?id=46Z1BwAAQBAJ}}</ref> Jael—the heroine of the Song of Deborah—shares parallels with the main character of the [[Book of Judith]], who uses her beauty and charm to kill [[Holofernes|an Assyrian general]] who has besieged her city, [[Bethulia]].
Though the presence of victory hymns is conventional in the Hebrew Bible, the Song of Deborah is unusual in that it is a hymn that celebrates a military victory of two women: Deborah, the prophetess and Jael, the warrior.<ref name=Niditch2011>{{cite book|last=Niditch|first=Susan|series=The Old Testament Library|title=Judges: a commentary|chapter=Tales of Deborah and Jael, Warrior Women|pages=59–67|publisher=Westminster John Knox Press|location=Louisville, Kentucky|year=2011|isbn=978-1611644937|oclc=|chapter-url=https://books.google.com/books?id=46Z1BwAAQBAJ}}</ref> Jael—the heroine of the Song of Deborah—shares parallels with the main character of the [[Book of Judith]], who uses her beauty and charm to kill [[Holofernes|an Assyrian general]] who has besieged her city, [[Bethulia]].
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[[Seder Olam Rabbah|Traditional Jewish chronology]] places Deborah's 40 years of judging [[Israelites|Israel]] ({{bibleverse ||Judges|5:31|NIV}}) from 1107 BC until her death in 1067 BC.<ref>[http://www.chabad.org/library/article_cdo/aid/112073/jewish/Deborah-the-Prophetess.htm  Jewish History: Deborah the Prophetess], Chabad.</ref> The ''Dictionary of World Biography: The Ancient World'' claims that she might have lived in the period between 1200 BC to 1124 BC.<ref name="bio dictionary">{{cite book|last= Northen Magill|first=Frank and Christina J. Moose|title= Dictionary of World Biography: The Ancient World | chapter = Deborah|chapter-url=https://books.google.com/books?id=wyKaVFZqbdUC&pg=PA326 |access-date=1 April 2013|isbn=978-1-57958040-7|date= 2003-01-23|publisher=Taylor & Francis }}</ref> Based on archaeological findings, different biblical scholars have argued that Deborah's war with Sisera best fits the context of either the second half of the 12th century BC<ref name= "Albright">{{Cite journal | doi = 10.2307/3218855| jstor = 3218855 | title = Further Light on the History of Israel from Lachish and Megiddo| journal = Bulletin of the American Schools of Oriental Research| volume = 68 | issue = 68 | pages = 22–26 | year = 1937| last1 = Albright | first1 = W. F.| s2cid = 163435967 }}</ref> or the second half of the 11th century BC.<ref name= "Mayes">{{Cite journal | doi = 10.2307/1516506| jstor = 1516506 | title = The Historical Context of the Battle against Sisera| journal = Vetus Testamentum| volume = 19| issue = 3 | pages = 353–360 | year = 1969| last1 = Mayes | first1 = A. D. H.}}</ref> [[Sisera]] is a non-Semitic name, and the story is set "in the days of [[Shamgar]]," a hero famous for killing 600 [[Philistines]]. Many scholars, such as Łukasz Niesiołowski-Spanò, believes the story is really about the Sea Peoples.<ref>Niesiolowski-Spano, Ł., & Kantor, M. (2015). Goliath's legacy: Philistines and Hebrews in biblical times (Philippika). Harrassowitz Verlag. ISBN: 978-3447103466.</ref> One archaeological [[stratum]] of [[Tel Hazor|Hazor]] dating from around 1200&nbsp;BCE shows signs of catastrophic fire.<ref>https://embassies.gov.il/MFA/IsraelExperience/history/Pages/Hatzor%20-%20The%20Head%20of%20all%20those%20Kingdoms.aspx {{Bare URL inline|date=August 2024}}</ref>
[[Seder Olam Rabbah|Traditional Jewish chronology]] places Deborah's 40 years of judging [[Israelites|Israel]] ({{bibleverse ||Judges|5:31|NIV}}) from 1107 BC until her death in 1067 BC.<ref>[http://www.chabad.org/library/article_cdo/aid/112073/jewish/Deborah-the-Prophetess.htm  Jewish History: Deborah the Prophetess], Chabad.</ref> The ''Dictionary of World Biography: The Ancient World'' claims that she might have lived in the period between 1200 BC to 1124 BC.<ref name="bio dictionary">{{cite book|last= Northen Magill|first=Frank and Christina J. Moose|title= Dictionary of World Biography: The Ancient World | chapter = Deborah|chapter-url=https://books.google.com/books?id=wyKaVFZqbdUC&pg=PA326 |access-date=1 April 2013|isbn=978-1-57958040-7|date= 2003-01-23|publisher=Taylor & Francis }}</ref> Based on archaeological findings, different biblical scholars have argued that Deborah's war with Sisera best fits the context of either the second half of the 12th century BC<ref name= "Albright">{{Cite journal | doi = 10.2307/3218855| jstor = 3218855 | title = Further Light on the History of Israel from Lachish and Megiddo| journal = Bulletin of the American Schools of Oriental Research| volume = 68 | issue = 68 | pages = 22–26 | year = 1937| last1 = Albright | first1 = W. F.| s2cid = 163435967 }}</ref> or the second half of the 11th century BC.<ref name= "Mayes">{{Cite journal | doi = 10.2307/1516506| jstor = 1516506 | title = The Historical Context of the Battle against Sisera| journal = Vetus Testamentum| volume = 19| issue = 3 | pages = 353–360 | year = 1969| last1 = Mayes | first1 = A. D. H.}}</ref> [[Sisera]] is a non-Semitic name, and the story is set "in the days of [[Shamgar]]," a hero famous for killing 600 [[Philistines]]. Many scholars, such as Łukasz Niesiołowski-Spanò, believes the story is really about the Sea Peoples.<ref>Niesiolowski-Spano, Ł., & Kantor, M. (2015). Goliath's legacy: Philistines and Hebrews in biblical times (Philippika). Harrassowitz Verlag. ISBN: 978-3447103466.</ref> One archaeological [[stratum]] of [[Tel Hazor|Hazor]] dating from around 1200&nbsp;BCE shows signs of catastrophic fire.<ref>https://embassies.gov.il/MFA/IsraelExperience/history/Pages/Hatzor%20-%20The%20Head%20of%20all%20those%20Kingdoms.aspx {{Bare URL inline|date=August 2024}}</ref>


Some scholars like Israel Finkelstein, who associated first monarchy of [[Israel]] with [[Gibeon (ancient city)|Gibeon]]-[[Gibeah]] polity of the early to mid 10th century BC,<ref>Finkelstein, Israel (2020). "Saul and Highlands of Benjamin Update: The Role of Jerusalem". In Joachim J. Krause; Omer Sergi; Kristin Weingart (eds.). Saul, Benjamin, and the Emergence of Monarchy in Israel: Biblical and Archaeological Perspectives. Atlanta, GA: SBL Press. p. 48. ISBN 978-0-88414-451-9.</ref><ref>Finkelstein, Israel (2019). "First Israel, Core Israel, United (Northern) Israel". Near Eastern Archaeology. American Schools of Oriental Research (ASOR). 82 (1): 12. doi:10.1086/703321. S2CID 167052643. Retrieved 22 March 2020.</ref> placed the background of the Song of Deborah in the early 10th century BC associating with the Late Iron Age I (c. 1050–950 BCE) destruction of [[Tel Megiddo|Megiddo]], which dates to c. 1000-985 BCE.<ref>Albright Live (2021). Episode Twenty-one: Heroic Stories in the Book of Judges, 12:25–19:45.  </ref> However, this is not a mainstream idea.
Some scholars like Israel Finkelstein, who associated first monarchy of [[Israel]] with [[Gibeon (ancient city)|Gibeon]]-[[Gibeah]] polity of the early to mid 10th century BC,<ref>Finkelstein, Israel (2020). "Saul and Highlands of Benjamin Update: The Role of Jerusalem". In Joachim J. Krause; Omer Sergi; Kristin Weingart (eds.). Saul, Benjamin, and the Emergence of Monarchy in Israel: Biblical and Archaeological Perspectives. Atlanta, GA: SBL Press. p. 48. ISBN 978-0-88414-451-9.</ref><ref>Finkelstein, Israel (2019). "First Israel, Core Israel, United (Northern) Israel". Near Eastern Archaeology. American Schools of Oriental Research (ASOR). 82 (1): 12. doi:10.1086/703321. S2CID 167052643. Retrieved 22 March 2020.</ref> placed the background of the Song of Deborah in the early 10th century BC associating with the Late Iron Age I (c. 1050–950 BCE) destruction of [[Tel Megiddo|Megiddo]], which dates to c. 1000-985 BCE.<ref>Albright Live (2021). Episode Twenty-one: Heroic Stories in the Book of Judges, 12:25–19:45.  </ref> Juan Manuel Tebes claim that it is likely the Israelites started to interact with the Kenites since the 10th century BC, and that [[Yahwism]] was adopted by the Israelites during this time<ref>Juan Manuel Tebes, The Archaeology of Cult of Ancient Israel’s Southern Neighbors and the Midianite-Kenite Hypothesis. In J.M. Tebes & Ch. Frevel (eds.), The Desert Origins of God: Yahweh's Emergence and Early History in the Southern Levant and Northern Arabia. Special volume of Entangled Religions 12/2 (2021). DOI:10.46586/er.12.2021.8847.</ref>. The Song of Deborah mentions the Kenite woman [[Jael]] and highlights her contribution, as well as [[Yahweh]] coming from the southern desert. This supports Finkelstein’s view that the background of the Song of Deborah lies in the early 10th century BC. However, Tebes's claim and Finkelstein's view on the Song of Deborah are not the mainstream idea.


==Gallery==
==Gallery==
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[[Category:12th-century BCE Hebrew people]]
[[Category:12th-century BCE Hebrew people]]
[[Category:Biblical women in ancient warfare]]
[[Category:Biblical women in ancient warfare]]
[[Category:Book of Judges people]]
[[Category:Hebrew Bible judges]]
[[Category:Hebrew Bible judges]]
[[Category:Women in the Hebrew Bible]]
[[Category:Women in the Hebrew Bible]]
[[Category:12th-century BC Hebrew women]]
[[Category:12th-century BC Hebrew women]]

Revision as of 07:15, 20 June 2025

Template:Short description Script error: No such module "other uses". Script error: No such module "infobox".Script error: No such module "Check for unknown parameters".Template:Main otherScript error: No such module "Check for clobbered parameters".Template:Wikidata image Script error: No such module "Sidebar". According to the Book of Judges, Deborah (Template:Langx, Dəḇōrā) was a prophetess of Judaism, the fourth Judge of pre-monarchic Israel, and the only female judge mentioned in the Hebrew Bible. Many scholars contend that the phrase, "a woman of Lappidoth", as translated from biblical Hebrew in Judges 4:4 denotes her marital status as the wife of Lapidoth.[1] Alternatively, "lappid"[1] translates as "torch" or "lightning", therefore the phrase, "woman of Lappidoth" could be referencing Deborah as a "fiery woman."[2] Deborah told Barak, an Israelite general[1] from Kedesh in Naphtali, that God commanded him to lead an attack against the forces of Jabin king of Canaan and his military commander Sisera (Judges 4:6–7); the entire narrative is recounted in chapter 4.

Judges 5 gives the same story in poetic form. This passage, often called The Song of Deborah, may date to as early as the twelfth century BCE,[3] and is perhaps the earliest sample of Hebrew poetry.[4]

Bible narrative

Template:Multiple image In the Book of Judges, it is stated that Deborah was a prophetess, a judge of Israel and the wife of Lapidoth.[5][6] She rendered her judgments beneath a date palm tree between Ramah in Benjamin and Bethel in the land of Ephraim.[7]

The people of Israel had been oppressed by Jabin, the king of Canaan, whose capital was Hazor, for twenty years. Stirred by the wretched condition of Israel she sends a message to Barak, the son of Abinoam, at Kedesh in Naphtali, and tells him that the Lord God had commanded him to muster ten thousand troops of Naphtali and Zebulun and concentrate them upon Mount Tabor, the mountain at the northern angle of the great plain of Esdraelon. At the same time she states that the Lord God of Israel will draw Sisera, commander of Jabin's army, to the Kishon River. Barak declines to go without the prophet. Deborah consents, but declares that the glory of the victory will therefore belong to a woman. As soon as the news of the rebellion reaches Sisera, he collects nine hundred chariots of iron and a host of people.[6]

Then Deborah said, according to Script error: No such module "Bibleverse".: 

Template:Quote

As Deborah prophesied, a battle is fought (led by Barak), and Sisera is completely defeated. He escapes on foot while his army is pursued as far as Harosheth Haggoyim and destroyed. Sisera comes to the tent of Jael and lies down to rest. He asks for a drink, she gives him milk and he falls asleep. While he is asleep she hammers a tent-pin through his temple.[6]

The Biblical account of Deborah ends with the statement that after the battle, there was peace in the land for 40 years (Script error: No such module "Bibleverse".).

The Song of Deborah

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File:053.Deborah Praises Jael.jpg
Deborah portrayed in Gustave Doré's illustrations for La Grande Bible de Tours (1865)

The Song of Deborah is found in Judges 5 and is a victory hymn, sung by Deborah and Barak, about the defeat of Canaanite adversaries by some of the tribes of Israel. The song itself differs slightly from the events described in Judges 4. The song mentions six participating tribes: Ephraim, Benjamin, Machir—a group associated with the Tribe of Manasseh—Zebulun, Issachar and Naphtali, as opposed to the two tribes in Judges 4:6 (Naphtali and Zebulun) and does not mention the role of Jabin (king of Hazor).[8] The song also rebukes three other tribes (Reuben, Dan, and Asher) for their lack of patriotism,[9] not mentioning the tribes of Gad, Simeon and Judah. Michael Coogan writes that for the redactors of the Song of Deborah, that the Canaanite general Sisera ends up being murdered by a woman (Jael)—the ultimate degradation—"is a further sign that Yahweh ultimately is responsible for the victory".[10]

Though the presence of victory hymns is conventional in the Hebrew Bible, the Song of Deborah is unusual in that it is a hymn that celebrates a military victory of two women: Deborah, the prophetess and Jael, the warrior.[11] Jael—the heroine of the Song of Deborah—shares parallels with the main character of the Book of Judith, who uses her beauty and charm to kill an Assyrian general who has besieged her city, Bethulia.

The Song of Deborah is commonly identified as among the oldest texts of the Bible,[12] but the date of its composition is controversial. Many scholars claim a date as early as the 12th century BCE,[3] while others claim it to be as late as the 3rd century BCE. Some hold that the song was written no earlier than the 7th century BCE.[13]

Traditional chronology

Traditional Jewish chronology places Deborah's 40 years of judging Israel (Script error: No such module "Bibleverse".) from 1107 BC until her death in 1067 BC.[14] The Dictionary of World Biography: The Ancient World claims that she might have lived in the period between 1200 BC to 1124 BC.[15] Based on archaeological findings, different biblical scholars have argued that Deborah's war with Sisera best fits the context of either the second half of the 12th century BC[16] or the second half of the 11th century BC.[17] Sisera is a non-Semitic name, and the story is set "in the days of Shamgar," a hero famous for killing 600 Philistines. Many scholars, such as Łukasz Niesiołowski-Spanò, believes the story is really about the Sea Peoples.[18] One archaeological stratum of Hazor dating from around 1200 BCE shows signs of catastrophic fire.[19]

Some scholars like Israel Finkelstein, who associated first monarchy of Israel with Gibeon-Gibeah polity of the early to mid 10th century BC,[20][21] placed the background of the Song of Deborah in the early 10th century BC associating with the Late Iron Age I (c. 1050–950 BCE) destruction of Megiddo, which dates to c. 1000-985 BCE.[22] Juan Manuel Tebes claim that it is likely the Israelites started to interact with the Kenites since the 10th century BC, and that Yahwism was adopted by the Israelites during this time[23]. The Song of Deborah mentions the Kenite woman Jael and highlights her contribution, as well as Yahweh coming from the southern desert. This supports Finkelstein’s view that the background of the Song of Deborah lies in the early 10th century BC. However, Tebes's claim and Finkelstein's view on the Song of Deborah are not the mainstream idea.

Gallery

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See also

References

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Further reading

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External links

Template:Sister project Template:Wikisource/outer coreScript error: No such module "Check for unknown parameters".

Template:S-endTemplate:Judges Chapters 4 and 5Template:Prophets of the TanakhTemplate:Women rabbisTemplate:Authority control
Preceded byTemplate:S-bef/checkTemplate:Succession box/check Judge of Israel Template:S-ttl/check Template:S-aft/check Succeeded by
  1. ↑ a b c Van Wijk-Bos, Johanna WH. The End of the Beginning: Joshua and Judges. Wm. B. Eerdmans Publishing, 2019.
  2. ↑ García Bachmann, Mercedes L., Ahida E. Pilarski, and Barbara E. Reid. "Judges." Wisdom commentary, Liturgical Press, 2018.
  3. ↑ a b Script error: No such module "citation/CS1".
  4. ↑ Template:Cite EB1911
  5. ↑ Template:Bible verse
  6. ↑ a b c "Deborah", Jewish Encyclopedia.
  7. ↑ Template:Bible verse
  8. ↑ Nelson, Richard (2006). "Judges". The HarperCollins Study Bible, rev. ed. Eds. Attridge, Harold & Wayne Meeks. New York: HarperCollins, p. 353.
  9. ↑ Script error: No such module "citation/CS1".
  10. ↑ Script error: No such module "citation/CS1".
  11. ↑ Script error: No such module "citation/CS1".
  12. ↑ Script error: No such module "citation/CS1".
  13. ↑ Script error: No such module "Citation/CS1".
  14. ↑ Jewish History: Deborah the Prophetess, Chabad.
  15. ↑ Script error: No such module "citation/CS1".
  16. ↑ Script error: No such module "Citation/CS1".
  17. ↑ Script error: No such module "Citation/CS1".
  18. ↑ Niesiolowski-Spano, Ł., & Kantor, M. (2015). Goliath's legacy: Philistines and Hebrews in biblical times (Philippika). Harrassowitz Verlag. ISBN: 978-3447103466.
  19. ↑ https://embassies.gov.il/MFA/IsraelExperience/history/Pages/Hatzor%20-%20The%20Head%20of%20all%20those%20Kingdoms.aspx Template:Bare URL inline
  20. ↑ Finkelstein, Israel (2020). "Saul and Highlands of Benjamin Update: The Role of Jerusalem". In Joachim J. Krause; Omer Sergi; Kristin Weingart (eds.). Saul, Benjamin, and the Emergence of Monarchy in Israel: Biblical and Archaeological Perspectives. Atlanta, GA: SBL Press. p. 48. ISBN 978-0-88414-451-9.
  21. ↑ Finkelstein, Israel (2019). "First Israel, Core Israel, United (Northern) Israel". Near Eastern Archaeology. American Schools of Oriental Research (ASOR). 82 (1): 12. doi:10.1086/703321. S2CID 167052643. Retrieved 22 March 2020.
  22. ↑ Albright Live (2021). Episode Twenty-one: Heroic Stories in the Book of Judges, 12:25–19:45.
  23. ↑ Juan Manuel Tebes, The Archaeology of Cult of Ancient Israel’s Southern Neighbors and the Midianite-Kenite Hypothesis. In J.M. Tebes & Ch. Frevel (eds.), The Desert Origins of God: Yahweh's Emergence and Early History in the Southern Levant and Northern Arabia. Special volume of Entangled Religions 12/2 (2021). DOI:10.46586/er.12.2021.8847.
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