[circa 1296 BC] Verse 6: And she sent and called (Heb. 11:32) Barak the son of Abinoam out (Josh. 19:37) of Kedesh-naphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?
[Barak] The Rabbis imagine that he was the husband (others, the son) of Deborah. If this were so, why does she never say so? how is it possible that they always treat one another as not belonging to the same family? (Bonfrerius).
She sent and called Barak, by virtue of that power which God had given her, and the people owned in her.
[From Kedesh-naphtali] Thus it is called to distinguish it from the other Kadesh in the tribe of Issachar, 1 Chronicles 6:72, and the Kadesh in Judah, Joshua 15:23 (Bonfrerius).
Kedesh-naphtali; so called, to distinguish it from other places of that name, one in Judah, Joshua 15:23, and another in Issachar, 1 Chronicles 6:72.
[He hath commanded] Hebrew: Hath he not commanded? that is to say, certain He commands, and has already commanded. The question is a definite asservation, which does not need enlargement (Vatablus, similarly Grotius).
Hath not the Lord God of Israel commanded? that is, assuredly God hath commanded thee: this is not the fancy of a weak woman, which peradventure thou mayst despise, but the command of the great God by my mouth. Which command of God, and the following assurance of success, she might either gather from the general rules of Scripture, and the common course of God’s gracious providence, which was always ready to succour them when they cried to God; or receive by instinct or direction from God.