Elie Assis, «The Choice to Serve God and Assist His People: Rahab and Yael», Vol. 85 (2004) 82-90
This paper presents a series of analogies between Rahab and Yael, both gentiles, who unexpectedly choose to assist Israel against the Canaanites. The analogies are designed to illustrate the surprising and unanticipated means through which divine providence operates. Noteworthy differences between the two heroines indicate the specific significance of each story. Rahab’s conduct is motivated by her recognition of God’s absolute power. Yael’s motives, however, are unclear. Their concealment is meant to detract attention from Yael’s appealing character and focus on the prophetic role played by Deborah who had predicted Yael’s behaviour.
ANIMADVERSIONES
The Choice to Serve God and Assist His People:
Rahab and Yael
The stories of Yael (Judg 4,17-22) and Rahab (Josh 2) share the common
theme of a gentile woman assisting an Israelite man (1). Rahab saves two
Israelite spies from the King of Jericho (Josh 2), and Yael kills Sisera while
he attempts to escape from Barak (Judg 4,17-22). These two stories are
connected in a web of analogies (2). I will first present this structural network,
and then disclose its meaning; finally, I will discuss the meaning of each story
in light of the differences between the analogous stories.
1. Analogy between Rahab and Yael
(1) In both cases a gentile woman unexpectedly assists Israel (3). Rahab is
a harlot and a citizen of Jericho. Her clear and overt statement of belief in
God is surprising (Josh 2,9-11), as is the courageous assistance —
endangering her own life — which she provides to the Israelite spies (Josh
2,4.15-16). Yael belongs to the clan of the Kenites, who maintain good
relations with Israel and with Canaan (Judg 4,11.17). Nevertheless, her
intervention in favor of Israel is surprising and her elimination of Sisera, the
Canaanite general of Canaan, is a noteworthy act.
(2) The spies find shelter in Rahab’s house, while Sisera seeks shelter in
Yael’s tent. Rahab hides the men so they will not be caught by the king’s
soldiers (Josh 2,4.6), and Yael covers Sisera with a blanket and appears to hide
him from Barak (Judg 4,18.19). At this point the stories part ways: Rahab hides
the spies and saves them; Yael hides Sisera but kills him and saves Israel.
(3) In the two stories a man relies on a woman who pretends to offer help;
both women use trickery. Rahab tells the King’s soldiers that the spies have
already left and encourages the soldiers to chase after them (Josh 2,5). The
soldiers believe her, but the spies are actually hiding in the house (Josh
(1) Zakovitch thinks these stories belong to a narrative type which he calls “A Woman
Who Rescues a Manâ€. See Y. ZAKOVITCH, “Humor and Theology or the Successful Failure
of Israelite Intelligence: A Literary-Folkloric Approach to Joshua 2â€, Text and Tradition.
The Hebrew Bible and Folklore (ed. S. NIDITCH) (Atlanta 1990) 79. But the stories treated
here share a stronger conection as in both the women are foreign women who come to help
Israel.
(2) Nelson has indicated the similarity of these stories but only briefly and generally.
R.D. NELSON, Joshua. A Commentary (OTL; Louisville 1997) 43 and n. 9.
(3) Klein believes that Yael was an Israelite who married a Kenite, and acted in favor of
her people’s interests and not in the interests of her husband, L.R. KLEIN, The Triumph of
Irony in the Book of Judges (Bible and Literature Series 14; Sheffield 1988) 43. However,
there is no indication that Yael was not a Kenite. Others have disputed this opinion, see B.G.
WEBB, The Book of the Judges. An Integrated Reading (JSOTSS 46; Sheffield 1987) 137;
J.W.H. BOS, “Out of the Shadows: Genesis 38; Judges 4:17-22; Ruth 3â€, Semeia 42 (1988) 37.
FOLLOW US