Rizpah features prominently in the narrative of Saul’s death at the hands of the Gibeonites, and her behavior in this episode is highly praised by the Rabbis. Her actions were considered worthy of emulation, and even King David learned from her. Rizpah’s deeds helped save all Israel from the famine.

The Rabbis sing paeans of praise of Rahab for her beauty and wisdom. In many midrashim, Rahab comes to symbolize the positive influence Israel exerts on the surrounding Gentile nations, as well as successful conversion. Her ability to mend her ways was exemplary for ensuing generations, who used Rahab’s story to request divine mercy and pardon for their actions.

The Rabbis have differing views on Noah’s wife Naamah, portraying her as both very beautiful and also as a malevolent seductress. The negative interpretation of Naamah is seen in the later midrash and the Zohar, which describe her as a seducer of men and even of demons.

One midrash posits that Delilah was Micah’s mother, based on two stories in the Bible that mention Delilah and Micah immediately after one another. However, Rashi argued that the timelines of Delilah and Micah’s lives meant that they could not be related.

Merab, daughter of Saul, was meant to marry David, but ended up being given in matrimony to Adriel the Metholathite. Rabbis in the Midrash and Aggadah discuss two different versions of events: one in which Merab marries David, and one where she marries Adriel.

Macaah, the wife of David, is a name for a non-Jewish woman taken captive during wartime to be a wife to her Israelite captor. Absalom, the son of Maacah and King David, grows up to be defiant and self-indulgent and acts against his father; this is attributed to him being the son of Maacah.