Jael

Biblical Account

Jael appears in chapters 4 and 5 of Judges. Her name is generally understood to mean "mountain goat" or "wild goat" in Hebrew.

During the period of the judges, Jabin, a king of Canaan, reigned in Hazor and oppressed Israel. At that time Deborah, a prophet and judge, directed Barak to lead Israel into battle. Deborah declared that in this battle "the LORD shall sell Sisera into the hand of a woman" (Judges 4:9). When Sisera, the commander of Jabin's army, was defeated in the battle near the Kishon River, he fled on foot.

Jael's husband, Heber, was a Kenite, a descendant of Hobab, the father-in-law of Moses. Heber had separated himself from the other Kenites and pitched his tent near Kedesh (Judges 4:11). The text records that there was peace between Jabin the king of Hazor and the house of Heber (Judges 4:17). For this reason Sisera fled to Heber's tent.

Jael received Sisera and covered him with a mantle. When he asked for water, she opened a bottle of milk and gave him a drink. After Sisera fell asleep, Jael took a tent peg and a hammer and drove the peg into his temple, killing him. She then showed Sisera's body to Barak, who had come in pursuit of him (Judges 4:17–22).

Significance Within Scripture

The Song of Deborah in Judges 5 retells the event in poetic form. The song praises her: "Blessed above women shall Jael the wife of Heber the Kenite be" (Judges 5:24–27). The same song also refers to that era as "the days of Jael" (Judges 5:6). The story is notable because Deborah's prophecy was fulfilled through a foreign woman rather than an Israelite.

The New Testament does not mention Jael by name. Hebrews 11:32 lists Barak among those commended for their faith but does not include Jael. Some interpreters hold that Elizabeth's words to Mary, "Blessed art thou among women" (Luke 1:42), echo the language of Judges 5:24.

Interpretation and Debate

How Jael's actions should be evaluated has long been debated.

• Jael as an instrument of God's deliverance: Because the Song of Deborah praises Jael and the event is recorded as the fulfillment of prophecy, this view regards Jael as someone who performed a courageous act of faith.
• Jael's act as ethically problematic: This view raises concerns that she violated the ancient Near Eastern custom of hospitality, which obligated a host to protect a guest, and that she used deception. It holds that the Bible's recording of an event does not mean that Scripture presents the method as an example to follow.

This question is less a matter on which denominations differ in their official positions than one on which emphasis varies among individual interpreters and preachers.

The prose account in chapter 4 and the poem in chapter 5 differ slightly in their details. In chapter 4, Sisera dies while lying asleep, whereas the song in chapter 5 says that "at her feet he bowed, he fell." Interpreters differ on whether this difference should be understood as poetic expression.

Some later Jewish writings contain traditions that add material not found in the biblical text, such as interpreting the relationship between Sisera and Jael in sexual terms. These traditions should be distinguished from the biblical record itself.

In the Korean Church

In the Korean church, Jael is usually discussed within the story of Deborah and Barak. Sermons often mention her in connection with the theme that God uses unexpected people or with the theme of fulfilled prophecy. In Sunday school materials and Bible storybooks, she is presented as one scene in the story of Deborah. Her name is also sometimes mentioned alongside Deborah's in sermons and discussions on the role of women.