I don’t remember being aware of the Wise Woman of Abel Beth Maacah until a friend sent me an article connecting her story to a dig site in Israel that we were working to fund. I’m pretty sure I had never heard any sermons about this biblical woman, who successfully confronted a top military commander and ended a siege on her city.
Here’s a brief summary of the story as recorded in 2 Samuel 20
David’s armies have been fighting to put down the last faction of a widespread rebellion. The remaining rebel leader, Sheba, who has called for the northern tribes to secede, flees with his men to Abel Beth Maacah, a northern outpost of Israel. David’s ruthless general, Joab, goes after them and a siege of the fortified city ensues.
As the troops are battering the walls, a character identified only as a “wise woman” appears and demands to speak to Joab. Surprisingly, the battle stops. She reproaches Joab with some skillful arguments. They negotiate, and she agrees to hand Sheba over in return for Joab’s peaceful withdrawal. She promises, “His head shall be thrown over the wall to you” and that is exactly what happens. Sheba is beheaded, and the troops disperse.
As I read the story a number of questions went through my mind: What prompted this woman to go to the wall in the middle of a battle and confront her nation’s chief military commander? Why would he stop and listen to her; never mind negotiate? And what was it about her that caused the residents to follow her orders?
I was hooked and wanted to know more.
By the time a group of us headed for Israel a few weeks later to participate in a preliminary archaeological survey of Abel Beth Maacah¹, I had a stack of reading material packed in my carry-on that I hoped might provide some answers to my questions. Here are a few things I learned from my research.
The “Wise Woman” descriptor suggests a leadership role with political authority.
Some scholars believe the “Wise Woman” title represented a civic leadership role that existed during the period of the judges and early monarchy. It appears this role was filled by women known for wise judgment, rhetorical skills, and the ability to negotiate difficult situations (see Camp, Frymer-Kensky, and Youngblood²). The story of this particular wise woman’s approach to a critical situation (and Joab’s response) gives some clues about this wise woman tradition.
The Wise Woman’s approach
The Wise Woman of Abel Beth Maacah acted alone to intervene in a crisis, commanding the attention of the attacking forces. She took control of the situation, quickly establishing her credibility and authority, and reminding Joab of the city’s importance to Israel. She used wisdom and logic to challenge Joab’s thinking and redirect him to a better solution. We are told she went back to the people with her “wise advice” and mobilized them to follow through with her promise to hand over the rebel leader. In addition to this account, 2 Samuel 14 records the story of another wise woman, the Wise Woman of Tekoa, and Deborah may have held the same title before being named Judge over Israel. So there is some precedent suggesting this role was not unusual.
Joab had called on the Wise Woman of Tekoa for help with a difficult problem a few chapters earlier (2 Samuel 14), so we know he was aware of the wise woman tradition. This may be why he responded immediately to the demand to “listen!” (20:16). There was no hesitation despite the danger of approaching the wall of a city under siege, suggesting he recognized the wise woman’s authority to initiate a “cease-fire”. His willingness to negotiate (not his typical response to difficult situations) showed he believed she was officially representing the city residents. The end result is that he submits to her authority and withdraws his troops.
One of the questions I had when I first read the story was why Joab would bother to negotiate at all, regardless of who might have appeared on the wall. This was a man known for violence – he had recently killed his own cousin in cold blood to advance his own leadership (2 Samuel 20:10). But if this wise woman had recognized authority and a widespread reputation, the story doesn’t seem so absurd after all.
It is hard to explain what it felt like to stand on the spot where this story took place.
Co-directors Dr. Nava Panitz-Cohen (Hebrew University of Jerusalem) and Dr. Bob Mullins (Azusa Pacific University) pointed out where the siege ramp might have been constructed, and I imagined the scene playing out before me. It dawned on me that day that the excavations at Abel Beth Maacah offer the possibility, however slim, of discovering more about this role of the Wise Woman. There have already been several significant finds that have caused the archaeology community to stand up and take notice. (Biblical Archaeology Society, Huffington Post, Fox News, The Times of Israel)
And so I will continue to follow closely the dig at Abel Beth Maacah.
Whether or not the role of the Wise Woman was formal or informal, it is yet another example of the “exception proving the rule” – of God using women to accomplish his purposes in spite of the restrictions of an extremely patriarchal society.
In Part 2 of this series Dr. Nava Panitz-Cohen, Co-Director of the excavations at Abel Beth Maacah, shares reflections on her experiences as a woman dig director in a male-dominated field.
YOUR TURN: Had you heard this story before? What are your thoughts on the concept of a Wise Woman tradition?
Graphic Credit: Katie Hickman goldbugdesign.com. Background photo courtesy of Abel Beth Maacah excavations, from Season 2.
¹ The excavations of Tel Abel Beth Maacah are a joint venture of Azusa Pacific University and Hebrew University, in collaboration with Cornell University. Registration for students and volunteers is now open for the 2014 season (June 24-July 22).
² This was a very brief overview of the scholarship on the Wise Woman tradition. For further study I suggest these three sources:
Camp, C. V. (1981). The Wise Women of 2 Samuel: A Role Model for Women in Early Israel. Catholic Biblical Quarterly 43, 14–29.
Frymer-Kensky, T. (2002). Reading the Women of the Bible. New York: Schocken Books.
Youngblood, Ronald F. (2010). The Expositor’s Bible Commentary (Book 3). Section on 2 Samuel 20. Grand Rapids: Zondervan.
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