GIAELE (Hebr. Jā'el; Vulg. Iahel). — Wife of Haber the Kenite.
Sisara, the Canaanite general defeated by Barac, while fleeing encounters on his way a camp of Kenite nomads who, from the neghebh, their dwelling place, were moving northward with the permission and protection of the Canaanites, masters of the region. Thirsty and weary, he makes his way to G.’s tent; she, coming out, invites him to enter confidently, without any fear. She covers him with a carpet (or blanket); she quenches his thirst with milk (the lebhen). Sisara falls asleep, certain
that G. will mislead his pursuers. G., taking a tent peg used to secure the tent ropes to the ground, and bending down to the earth (understanding tisnāh as referring not to the peg, which would have penetrated the ground, but to G., according to the meaning of ṣnḥ in Ios. 15, 18; Iudc. 1, 14), cautiously drove it with one blow into the sleeper’s temple, who, after a few convulsions (cod. A; Lagrange; cf. Iudc. 5, 27), lay inert; and thus G. showed him to Barac, who was pursuing him (Iudc. 4, 17-22). Débora’s prophecy was fulfilled (Iudc. 4, 9). In the song, she celebrates G.’s deed, who is to be blessed among the inhabitants of the tents (Iudc. 5, 24-27).
G. belonged to a clan related to Moses (Iudc. 1, 16; 4, 11) and therefore to the Israelites (cf. I Sam. 15, 6). Her intervention against Sisara, who was at war with them, is explained precisely by the principle of solidarity, which makes it the duty of related tribes to intervene against the enemy (cf. Iudc. 8, 5-9, 15-17; 21; I Sam. 14, 21; 29). Hence G. is praised, while the Israelite city of Meroz (Iudc. 5, 23), which did not move against the defeated, is cursed. This duty, derived from solidarity, also takes precedence over that of hospitality. G. acted according to the custom of her time.