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Sammanfattning: Jezebel (in this essay, Isebel) is often described as the evillest woman in the Bible and has for many reasons become a favourite in feminist exegesis. In this thesis, I put Jezebel in her context: historical, religious, social, political, and try to discern the following aspects: • How is Isebel as a character depicted in the Bible? • Why is she depicted in this way? • What can we know about Isebel as a historical person and how do we know? My conclusion is that while Jezebel might not be a pleasant person and can surely be seen as a symbol for a power hungry and disrespectful ruler, there is more to her than meets the eye. Her context shows that her husband ruled over a peaceful, strong kingdom, and delegated some power to her which she used in a religious and maybe political office, an office needed for the plenty of Baal and Ashera worshippers in their kingdom. Ashera, a goddess, is clearly linked to the Israelite God in a way that the orthodox Deuteronomist did not approve of, and Jezebel might have been linked to both her and Baal. Besides her status as a strange woman who didn’t adhere to societal rules in the new kingdom she lived in but brought with her customs and practices that weren’t approved of, she also climbed the power ladder and obtained a social, political, and religious status unheard of in the androcentric, patriarchal society of ancient Israel. From the viewpoint of the Deuteronomist, her gender, ethnicity, religion, and power all played part in the portrayal of her as a symbol for all that the Israelites should steer clear from. Using the Law they found clearly laid out in Deuteronomy as well as their own preference for Juda, David, and Jerusalem they evaluate her and write the history as we read it today. I conclude that she was, in her time, a powerful woman that in the Deuteronomist view became a threat to the survival of Israel.