December 22, 2015
11. 1-2 Chronicles, Bible, Old Testament
1 Chronicles, Aaron, Abdi, Abijah, Abraham, Ahaz, Amariah, Amasai, Asahel, Asaph, Asher, Asherim, Assyria, Azariah, Azaziah, Beersheba, Benaiah, Benjamin, Bible, Conaniah, Dan, David, Eden, Eliel, Elizaphan, Ephraim, Gad, Gershonite, Heman, Hezekiah, Imnah, Isaac, Ismachiah, Israel, Issachar, Jeduthun, Jehallelel, Jehiel, Jehuel, Jerimoth, Jerusalem, Jeshua, Jeuel, Joah, Joel, Jozabad, Judah, Kidron, Kish, Kohathite, Kore, Levite, Mahath, Manasseh, Mattaniah, Merari, Miniamin, Moses, Nahath, Old Testament, Shecaniah, Shemaiah, Shimei, Shimri, Solomon, Uzziel, Zadok, Zebulun, Zechariah, Zimmah
Sorry for the lateness! But at least my tardiness is thematically relevant!
We now move into Hezekiah, who is one of the greats. He gets a lot of page space, too, with three chapters in 2 Kgs 18-20 and four chapters in 2 Chron. 29-32. But for all that, the breadth is really missing. Essentially, Hezekiah whips up a religious revival, but, like so many of his predecessors, he fell short at the very end.
We begin with Hezekiah’s record entry: He was 25 years old when his reign began, and he ruled for 29 years. His mother’s name was Abijah, daughter of Zechariah.
On the first day of the first month of the first year of his reign, Hezekiah decided to purify the Temple. This needs a bit of unpacking, because while it’s certainly possible that it truly refers to the first day of Hezekiah’s reign, it seems like rather incredible timing in light of 2 Chron. 30:1, where Hezekiah postpones the Passover celebration for a month. Passover is normally held in Nissan, the first month, meaning that Hezekiah would have had to just happen to start his first day on our equivalent of January 1. This seems lie rather too unlikely, so I think it’s reasonable to assume that the author means that Hezekiah started his focus on the Temple on the first day of his first full year.
Which gives us a new question: Why would Hezekiah wait before turning his attention to the Temple – especially when it will mean not being ready in time for Passover and having to delay the celebration. One possibility is that the new year, as a new beginning, was just too symbolically resonant to pass up even if it meant delaying the Passover. Another has to do with the Chronicler’s own motives. I’ll discuss this in more detail later, but there may be a theme of lateness in Chronicles that, perhaps, relates to the rebuilding of the cultic structure.
In any case, Hezekiah reopened the Temple and began purging it of inappropriate cultic items on the first day of the first year of his reign – whatever that happens to mean.
Not to get too nitpicky, but the detail about reopening the doors of the Temple is in line with 2 Chron. 28:24, where Ahaz closed the Temple’s doors, but does not align with 2 Kgs 16:10-16, where it’s apparent that Ahaz continued the use of the Temple for worship. The New Bible Commentary harmonizes this by arguing that the author would not have considered the worship of foreign gods as real worship (p.391), making the closing of the doors a symbolic description (or perhaps it was the inner sanctuary doors that were literally closed).
Hezekiah then gathered up the priests and Levites and, in keeping with the idea of a fresh start, told them all to sanctify first themselves, then the Temple. He gives his reasoning for this in a speech about how their parents had forsaken God, and this is why their fathers have fallen to swords and their sons, daughters, and wives have been taken into captivity.
If this sounds a bit like a post-exilic formula to you, I would agree. That said, 2 Chron. 28 does feature an awful lot of warfare and taking into captivity.
The priests and Levites got to work under the leadership of:
- Kohathites: Mahath son of Amasai, and Joel son of Azariah;
- Merarites: Kish son of Abdi, and Azariah son of Jehallelel;
- Gershonites: Joah son of Zimmah, and Eden son of Joah;
- Of the sons of Elizaphan: Shimri and Jeuel;
- Of the sons of Asaph: Zechariah and Mattaniah;
- Of the sons of Heman: Jehuel and Shimei;
- Of the sons of Jeduthun: Shemaiah and Uzziel.
Together, on the 8th day of the month, they brought all the uncleanness that had gathered in the Temple, though the Chronicler doesn’t mention Moses’s Nehushtan (2 Kgs 18:4). All the refuse is brought out to the brook of Kidron – Kidron being the favoured place for idol disposal (as we saw in places like 1 Kgs 15:13, 2 Kgs 23:4-6, and 2 Chron. 15:16).
The sanctification process takes eight days, ending on the 16th of the month. When they tell Hezekiah that they are done, he gathers up the Jerusalem city officials to make a big sacrifice and splash lots of blood around. Hezekiah then stations Levitical musicians in the Temple to sing the words of David and of Asaph the seer.
The Passover Celebration
It took a while to get the Temple (and its officiants) up to snuff, so Hezekiah conferred with the “princes” (likely meaning the people of his court with social clout, rather than his own sons) and they decided to postpone the Passover until the second month. The measure was necessary because the priests still hadn’t finished sanctifying themselves, and the people hadn’t had a chance to make it to Jerusalem.
Brant Clements, of Both Saint and Cynic, points out that the idea of celebrating a belated Passover when either travelling or purity requirements can’t be met on time can find precedent in Num. 9:9-11.
In discussing the possibility that Hezekia’s Passover might be a fabrication, James Bradford Pate brings up the idea that the Chronicler wouldn’t invent such a messy, chaotic, and delayed celebration. However, Pate cites 2 Chron. 24:5-6 as another example of delay, and proposes that perhaps there is a purposeful theme to be found. Specifically, Pate ties it to the post-exilic “lateness”, both forgiving the lateness itself and “exhorting the post-exilic Jews to get on the ball.” Sort of a “better late than never” message.
From the ‘Promptuarii Iconum Insigniorum’, by Guillaume Rouille
The reason that the historicity of Hezekiah’s Passover is that it isn’t found in 2 Kings, and Josiah’s proclamation in 2 Kgs 23:21-23 certainly seems to indicate that, if there had been a grand Passover in Hezekiah’s time, Josiah wasn’t aware of it. Turning back to Pate, he presents the argument that the author of Kings was trying to be literary – he wanted to highlight Josiah, and mentioning a similar Passover in the context of Hezekiah would have diluted that story. So the absence of the Passover in 2 Kings doesn’t necessarily indicate that Hezekiah’s Passover is a fabrication.
At this point the story is a bit muddled, and there may be some time-skipping. There could have been multiple sacrifice events, but I’m picking a chronology and sticking with it. However, I am noting that the text isn’t nearly as clear.
Hezekiah sends invitations out to all of Judah, as well as all of Israel, encouraging everyone “from Beer-sheba to Dan” (2 Chron. 30:5) to attend the Passover in Jerusalem. The language here mimics the language of the unified nation – both pre-monarchy and unified. The use of the phrase “from Beer-sheba to Dan” serves to underscore the point, as it’s a phrase we’ve seen quite a bit before when referring to the nation as a whole (see, for example, Judges 20:1, 1 Sam. 3:20, 2 Sam. 3:10, 2 Sam. 17:11, 1 Kgs 4:25). My Study Bible calls Hezekiah’s invitation a “prophetic hope of the return of the northern tribes to their former loyalty to Jerusalem”, and compares it to Ezek. 37:15-23.
The invitation explains that the Passover hasn’t been properly kept, and the people need to do better. But if they come now and are good, then their children and brethren’s captors will show compassion, and perhaps allow them to return home.
It really is hard not to see some post-exilic sentiments creeping in here.
Incidentally, John Collins writes in A Short Introduction to the Hebrew Bible that there is “a famous letter from Elephantine in Egypt in the late fifth century B.C.E. regarding the observance of the Passover, but letters are anachronistic in the time of Hezekiah, some 300 years earlier” (p.233).
Unfortunately, most of the people just laughed at Hezekiah’s couriers. Only a few men of Asher, Manasseh, and Zebulun came out to Jerusalem. I think it’s reasonable to conclude that we have some anti-Samarianism cropping in here. But also, my New Bible Commentary points out that the fact that “Hezekiah’s messengers went only as far as Zebulun suggests that in the far north of Galilee the Israelite elements had already disappeared” (p.392). Turning back to Collins, he notes that the “fact that emissaries are sent to Ephraim and Manasseh presupposes that the northern kingdom of Israel is no more. Yet, amazingly, the Chronicler has not even mentioned the destruction of Samaria by the Assyrians” (A Short Introduction to the Hebrew Bible, p.233).
Even so, the assembly in Jerusalem was quite impressive, and perhaps it was a good thing that so few Samarians showed up because the priests couldn’t keep up with all the sacrifices. Eventually, the Levites had to step in to fill the gaps, “for the Levites were more upright in heart than the priests in sanctifying themselves” (2 Chron. 29:34).
Many commentaries note the dig at non-Levitical priests, but more interesting is the idea that the priests are the ones doing all the slaughtering, causing the backlog problem. The New Bible Commentary, for example, notes that it should normally be the worshiper’s job to slaughter the offerings, so the issue shouldn’t really be an issue in the first place (p.392). I’m seeing verses like Ex. 12:3-6, Deut. 16:5-6, and Lev. 1:1-6 in support of this, though I personally found all those verses to be rather ambiguous.
Unfortunately, many of the people in the congregation (specifically many from Ephraim, Manasseh, Issachar, and Zebulun) had failed to properly cleanse themselves, yet ate the Passover offerings anyway. Hezekiah addressed them in prayer, saying that God pardons all who seek them out, even if they aren’t doing it by the rules – sort of an Old Timey equivalent of “it’s the thought that counts” – a sentiment that quite surprised me but, in retrospect, makes a lot of sense in the post-exilic context, when the Chronicler must be absolutely frantic about just getting the Israelites back “to the old ways,” even if they aren’t quite perfect about it.
Also worthy of note is, as Victor Matthews points out in Manners Customs of the Bible, the way in which the king’s involvement in cultic practices has been diminishing as we make our way down the line:
While David was credited with establishing the temple priesthood (1 Chr 15:1-24), and Solomon was recognized as significantly reorganizing it (1 Kgs 2:35), the Levitical priesthood eventually disputed the idea of the king as both political and religious leader. Over time, the Levites gained more complete control of the sacrificial rituals; and the king, while still an advocate for the people with God, took a secondary role. For example, whereas Solomon functions in a priestly role by offering sacrifices, prayers, and blessings at the dedication of the temple (1 Kgs 8), generations later, Hezekiah offers only a brief prayer on behalf of the people, as the priests and Levites offer sacrifices during the reinstatement of the Passover (2 Chr 30:13-27). (p.130)
Still, Hezekiah’s prayer is seen as pivotal, and it is when God hears it that he heals the people (though, of course, it’s unclear what is actually meant by that – were there miraculous physical healings, or were the people spiritually healed?).
The feast of the unleavened bread lasted for seven days. At the end of this time, the people rushed out into all the cities of Judah and broke up the pillars, Asherim, high places, and altars they could find in the territories of Judah, Benjamin, Ephraim, and Manasseh, destroying them all before heading home.
The Passover over, Hezekiah turns his attention to appointing the divisions of the priests and Levites. The priests may have been taking control over the religious side of ancient Israelite life, but it’s clear that there was still a strong interplay between the secular and religious powers.
Hezekiah also provided the priests with regular offerings to make, and commanded the people living in Jerusalem to give the priests the portions they were due, “that they might give themselves to the law of the Lord” (2 Chron. 31:4) – which I interpreted to mean that the people of Jerusalem are to support the Temple so that the priests can focus their energies on God, rather than on subsistence.
It’s interesting that Hezekiah only tells the inhabitants of Jerusalem to give to the priests, whereas elsewhere the rules have been universal.
In any case, the people of Israel give abundantly anyway. So abundantly that special chambers had to be prepared in the Temple to store it all, and the person in charge of these donations was Conaniah the Levite (with his brother, Shimei, as his second-in-command). Conaniah was also assisted by Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah, who had all been appointed by Hezekiah and the Temple’s chief officer, Azariah.
Kore son of Imnah, a Levite, was keeper of the east gate and was in charge of freewill offerings, as well as apportioning the contribution reserved for God. He was assisted by Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah, who distributed the donations out to the priests in their cities, according to their divisions.
August 21, 2015
11. 1-2 Chronicles, Bible, Old Testament
1 Chronicles, Abiezer, Abijah, Aher, Ahi, Ahian, Ahishahar, Alemeth, Amal, Ammihud, Anathoth, Aniam, Ara, Arah, Aram, Aramean, Asher, Ashvath, Asriel, Ayyah, Becher, Bedan, Beera, Bela, Benjamin, Bered, Beri, Beriah, Beth-horon, Beth-shean, Bethel, Bezer, Bible, Bilhah, Bilhan, Bimhal, Birzaith, Chenaanah, David, Dor, Ehud, Elead, Eleadah, Eliezer, Elioenai, Elishama, Ephraim, Ezbon, Ezer, Gath, Gezer, Gilead, Guni, Hammolecheth, Hanniel, Harnepher, Heber, Helem, Hod, Hotham, Hubbah, Huppim, Hushim, Ibsam, Imna, Imnah, Imrah, Ir, Iri, Ishhod, Ishvah, Ishvi, Israel, Issachar, Isshiah, Ithran, Izrahiah, Jahmai, Jahziel, Japhlet, Jashub, Jediael, Jephunneh, Jeremoth, Jeriel, Jerimoth, Jether, Jeush, Jezer, Joash, Joel, Joseph, Joshua, Ladan, Likhi, Maacah, Machir, Mahlah, Malchiel, Manasseh, Manassite, Megiddo, Michael, Naaran, Naphtali, Nun, Obadiah, Old Testament, Omri, Pasach, Peresh, Pispa, Puah, Rekem, Rephah, Rephaiah, Resheph, Rizia, Rohgah, Serah, Shallum, Shamma, Shechem, Sheerah, Shelesh, Shemer, Shemida, Shemuel, Sheresh, Shilshah, Shimron, Shomer, Shua, Shual, Shuppim, Shuthelah, Suah, Taanach, Tahan, Tahath, Tarshish, Telah, Tola, Ulam, Ulla, Uzzen-sheerah, Uzzi, Uzziel, Zabad, Zelophehad, Zemirah, Zethan, Zophah
We continue our tour of Israel’s genealogical history with the northern tribes: Issachar, Benjamin, Naphtali, Ephraim, and Asher. These get much more of a cursory treatment than we’ve seen previously, likely because of the Chronicler’s dismissive attitude toward the tribes who rebelled against David’s dynasty to form what would eventually become Samaria.
The first part of Issachar’s portion corresponds to Genesis 46:13 and Numbers 26:23-25, with some variations. The sons of Issachar are listed as:
- Puah, who is listed as Puvah in both Genesis and Numbers
- Jashub, whom the Masoretic Text calls Iob in Genesis
In the next generation, Tola’s sons are: Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel. They are identified as mighty warriors, with 22,600 of them in David’s time.
The line then goes through Tola’s son Uzzi, to Izrahiah. Izrahiah’s sons are: Michael, Obadiah, Jowl, and Isshiah, which the text claims are five, rather than the four we see (1 Chron. 7:3). Along with them (presumably meaning down through their descendants) were 36,000 men ready to fight, “for they had many wives and sons” (1 Chron. 7:4).
Issachar as a whole produced 87,000 mighty warriors.
Benjamin’s inclusion here is a bit weird, since the tribe’s genealogy will be revisited in more detail – getting a whole chapter to itself – in 1 Chron. 8. Some commentaries argue that the Chronicler was simply continuing the source that was used for Issachar, then moved on to a different source later for Benjamin, which would explain why the two version differ so greatly.
Other commentaries argue that a textual corruption or initial error led to this section being misnamed, and that it was originally meant to be Zebulun. This theory is reinforced by the fact that Zebulun is otherwise not represented, and because this coverage of Benjamin occurs where Zebulun “might be expected from the geographical point of view” (New Bible Commentary, p.374).
The problem with the Zebulun theory is , of course, that there are no similarities between the lineage listed here and the ones attributed to Zebulun in Gen. 46:14 and Num. 26:26-27. There are quite a few discrepancies with what we’ve seen so far as Benjamin, but at least there are some points of similarity.
We begin with the sons of Benjamin: Bela, Becher, and Jediael. Jediael is missing from the Gen. 46:21 version, and eight of Benjamin’s sons listed there are missing here. Only Bela is listed in the Num. 26:38-41 version, with the other four sons listed there being absent here.
Bela’s sons: Ezbon, Uzzi, Uzziel, Jerimoth, and Iri, who became the heads of their houses and who are described as mighty warriors. Their number was 22,034. In support of the theory that the Chronicler simply kept copying from whatever source he was using for Issachar, I noticed that the formula is clearly the same between these two sections.
Becher’s sons: Zemirah, Joash, Eliezer, Elioenai, Omri, Jeremoth, Abijah, Anathoth, and Alemeth. They were also mighty warriors, and they numbered 20,200.
Jediael’s sons: Bilhan. Tracing down through Bilhan, we get Jeush, Benjamin, Ehud, Chenaanah, Zethan, Tarshish, and Ahishahar. These, too, were mighty warriors, and their number was 17,200.
At the very end of the section, we get a single verse identifying Shuppim and Huppim as the sons of Ir, and Hushim as the son of Aher. I think. The phrasing is very awkward and likely a corruption. My New Bible Commentary proposes that these may have been intended as a genealogy of Dan, since that tribe doesn’t appear here either (p.374).
Arguing against, we have the fact that the names are rather similar to ones previously connected to Benjamin: Shuppim could be related to Muppim and Huppim appears directly in Gen. 46:21. Then, in Numbers 26:38-41, we get Shephupham and Hupham.
Arguing in favour, we have Hashum listed as the son of Dan in Gen. 46:23, and Shuham in Num. 26:42. On a phonetic basis alone, it seems like a toss up.
If it really is the case that 1 Chron. 7:12 was meant to be a summary of Dan, it wouldn’t have gotten any less of a treatment than Naphtali. Of this tribe, we are told only that the sons of Naphtali are named Jahziel, Guni, Jezer, and Shallum, and that Bilhah (Jacob’s concubine, a slave belonging to his wife Rachel) is their tribal matriarch.
This is notable only because it is the first time the tribal mother is named. Though it is likely just because it was in the Chronicler’s source, rather than for any particular intentional reason. (It is perhaps worth noting that Gen. 46:24-25 specifically mentions Bilhah.)
The names are the same as those found in Gen. 46:24-25 and Num. 26:48-49, with only a spelling variation for Jahziel (Jahzeel) and Shallum (Shillem).
Manasseh’s records are split in half, with the Transjordan portion of the tribe having been covered in 1 Chron. 5:23-26. Here, we get the half from the western bank of the Jordan. Manasseh’s lineage is also discussed in Num. 26:29-33 and Jos. 17:1-13, but there are only passing similarities to this one.
Jacob Blessing His Sons, by Harry Anderson
Manasseh seems to have found himself an Aramean concubine, which is rather strange. According to James Pate, Manasseh should have spent his whole life in Egypt. “Egypt is far away from Aram: Egypt is to the south of Palestine, whereas Aram (Syria) is to Palestine’s north.” The obvious solution, which Pate points to, is that she came to Egypt through a trade route.
When we get to the genealogy, it’s rather convoluted, and I suspect that we have another instance of corruption. Manasseh, apparently via his Aramean concubine, had two sons: Asriel and Machir. Machir went on to become the father of Gilead, and he seems to have taken a wife from Huppim and one from Shuppim. I think. The phrasing is very odd, and it’s doubly odd to encounter that pair of names again.
Of the mention of Gilead, we can either take that as the literal son of Machir, or as an indication that it is through the descendants of Machir that the location of Gilead would be founded (even though Gilead is named as a literal son who fathers literal children in Num. 26:29-33).
Machir had a sister named Maacah, who was also his wife, or perhaps there are two women named Maacah. It wouldn’t be implausible for him to have married his sister (or half-sister), though. Abraham did it (Gen. 20:12), and Moses hasn’t delivered the laws prohibiting it yet. In any case, Machir and his wife Maacah bore Peresh, and Peresh had a brother by the name of Sheresh (who may or may not have been Maacah’s).
In the middle of this, there is a fragment of a sentence identifying a “second” by the name of Zelophehad who had daughters (1 Chron. 7:15).One possibility that I can see is that Manasseh had one son with a woman who was not Aramean (Asriel), and two sons with woman who was Aramean (Machir and Zelophehad). Zelophehad had only daughters, whereas we shall continue on down Machir’s lineage. Except, of course, that there is a Zelophehad in Num. 26:29-33 who also has only daughters, but he is the son of Hepher, who is the son of Gilead, who is the son of Machir (it is Zelophehad’s daughters who prompt Moses to include women in his inheritance laws in Numbers 27, with an amendment in Numbers 36). That’s the best sense I can make of this passage.
Back to Machir’s sons, Peresh and Sheresh. One of them – it’s unclear which – fathered Ulam and Rakem. Ulam then fathered Bedan.
Machir also had another sister, by the name of Hammolecheth. She bore Ishhod, Abiezer, and Mahlah.
Someone named Shemida apparently had four sons: Ahian, Shechem, Likhi, and Aniam. This doesn’t jive particularly well with Num. 26:29-33, where Machir is the father of Gilead, and both Shechem and Shemida are the sons of Gilead.
Ephraim’s genealogy appears to be a vertical genealogy, from father to son to grandson and so on, but there are hints that this may not be the case. That, instead, all the names are intended to be Ephraim’s direct sons. For now, I’ll proceed with the assumption that we are dealing with a vertical lineage, beginning with Ephraim:
- Shuthelah, who is the only of Ephraim’s descendants to make the list in Num. 26:35-37.
From Shuthelah, we get Ezer and Elead. These two were killed by the native Gathites in a failed cattle raid. Here is where things get complicated, as we are told that “Ephraim their father mourned many days” (1 Chron. 7:22).
If Ezer and Elead are meant to be Ephraim’s direct sons, then we have a couple problems. Firstly, it would suggest that all the other names I have listed so far are also Ephraim’s sons. Second, we might ask ourselves what sons of Ephraim were doing in Gath. It’s rather far to go for a cattle raid! James Pate discusses the issue in more detail.
After Ezer and Elead, we move on to another of Ephraim’s sons (this time, the formulation of how he “went in to” his wife makes it quite clear that we are dealing with a literal son), Beriah. Beriah was so named “because evil had befallen his house” (1 Chron. 7:23). Apparently, Beriah can either mean “a gift” or “in evil,” which seems rather ambiguous to me.
Beriah had a daughter, named Sheerah (no, not that one), who built both Lower and Upper Beth-horon, as well as Uzzen-sheerah. If she is historical, it sounds like she might have been a Deborah-like figure, perhaps a local leader or judge.
Down through Beriah’s sons, we get the same problem as above where the grammar lends itself to both vertical and horizontal interpretations. However, since we end with Joshua, it seems likely that this is a vertical lineage. From Beriah, we get:
The Joshua who served Moses was also identified as a son of Nun (e.g. Num. 11:28), indicating that this is a lineage of that figure.
We finish up the section with a list of settlements belonging to Ephraim and Manasseh.
Ephraim’s list bears little resemblance, as far as I can tell, to the one found in Jos. 16:5-10. My sources, however, claim that the two lists are generally in agreement. I’m assuming that the territory described must be similar, even if the markers named are different:
- Naaran (a Naarah appears in Jos. 16:7)
- Gezer (Gezer appears in Jos. 16:10)
Manasseh’s list corresponds to Jos. 17:11, and the match is much more comfortable:
Asher’s genealogy mostly corresponds to those found in Gen. 46:17 and Num. 26:44-46. The sons of Asher are listed as: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. The only variation here is that Ishvah does not appear in Numbers (though I think it plausible that Ishvah is a duplication of Ishvi that became canon).
In the next generation, we get the sons of Beriah: Heber and Malchiel. Again, this is in agreement.
After that, 1 Chron. 7 gives us new material. Malchiel fathered Birzaith, and Heber fathered Japhlet, Shomer, Hotham, and a daughter, Shua.
Japhlet, in turn, fathered Pasach, Bimhal, and Ashvath, while his brother Shomer (here named Shemer – 1 Chron. 7:32-34) fathered Rohgah, Jehubbah, and Aram.
Another man, here called “his brother” (1 Chron. 35) Helem fathered Zophah, Imna, Shelesh, and Amal. It’s possible that Japhlet and Shemer had another brother who was not listed above, but given the corruption of Shomer/Shemer in the space of just two verses, I think it probable that Helem is a corruption of Hotham (or vice versa).
From there, we get the sons of Zophah: Suah, Harnepher, Shual, Beri, Imrah, Bezer, Hod, Shamma, Shilshah, Ithran, and Beera.
After that, we skip over to someone named Jether, whose sons are Jephunneh, Pispa, and Ara. Then someone named Ulla fathered Arah, Hanniel, and Rizia.
We return to the formula of Issachar and Benjamin to learn that the men of of Asher were mighty warriors, and that they had 26,000 men enrolled by genealogies as ready to fight.
August 17, 2015
11. 1-2 Chronicles, Bible, Old Testament
1 Chronicles, Aaron, Abdi, Abdon, Abihu, Abijah, Abishua, Adaiah, Ahimaaz, Ahimoth, Ahitub, Aijalon, Alemeth, Amariah, Amasai, Amaziah, Amminadab, Amram, Amzi, Anathoth, Anem, Aner, Asaiah, Asaph, Ashan, Asher, Ashtaroth, Assir, Azariah, Baaseiah, Bani, Bashan, Benjamin, Berechiah, Beth-horon, Beth-shemesh, Bezer, Bible, Bileam, Bukki, Caleb, Daberath, David, Debir, Ebiasaph, Eleazar, Eliab, Eliel, Elkanah, Ephraim, Eshtemoa, Ethan, Ethni, Gad, Galilee, Gath-rimmon, Geba, Gershom, Gershomite, Gezer, Gilead, Golan, Haggiah, Hammon, Hashabiah, Hebron, Heman, Heshbon, Hilen, Hilkiah, Hukok, Iddo, Israel, Issachar, Ithamar, Izhar, Jahath, Jahzah, Jattir, Jazer, Jeatherai, Jehozadak, Jephunneh, Jericho, Jeroham, Jerusalem, Joah, Joel, Johanan, Jokmeam, Jordan, Judah, Kedemoth, Kedesh, Kiriathaim, Kishi, Kohath, Kohathite, Korah, Levi, Levite, Libnah, Libni, Mahanaim, Mahath, Mahli, Malchijah, Malluch, Manasseh, Mashal, Mephaath, Meraioth, Merari, Merarite, Michael, Miriam, Moses, Mushi, Nadab, Nahath, Naphtali, Nebuchadnezzar, Old Testament, Phinehas, Ramoth, Rehob, Reuben, Rimmono, Samuel, Seraiah, Shallum, Shaul, Shechem, Shemer, Shimea, Shimei, Simeon, Solomon, Tabor, Tahath, Toah, Uriel, Uzzah, Uzzi, Uzziah, Uzziel, Zadok, Zebulun, Zephaniah, Zerah, Zerahiah, Zimmah, Zophai, Zuph
We next turn our attentions to the tribe of Levi. It’s worth noting both how detailed a treatment they get compared to the other tribes, and the fact that they are placed in the very middle of the genealogies, just as they were physically placed in the middle of the camp in Numbers 2. It’s hard to ignore the symbolism.
Roughly speaking, the narrative begins with the priestly genealogies, then discusses the temple musicians, and ends by looking at the territories under direct Levitical control.
The genealogy portion seems to be based on Exodus 6:16-25, but with some variations.
The sons of Levi are: Gershom, Kohath, and Merari. There’s some duplication of information as each section serves a different purpose that sometimes requires the same information. However, since my purpose is different than the Chronicler’s, I’ll be condensing a little.
The sons of Kohath are: Amram, Izhar, Hebron, and Uzziel. From Amram came Aaron, Moses, and Miriam. From Aaron, we get Nadab, Abihu, Eleazar, and Ithamar. From this point, we follow Eleazar down in a direct line:
- Azariah: According to 1 Kgs 4:2, Azariah was Zadok’s son, not his grandson. However, this wouldn’t be the first time that “son” might have been used simply to mean “a descendant of.”
- Azariah: The text specifies that he was priest when Solomon built the temple.
- Jehozadak: The text indicates that he was taken into exile by Nebuchadnezzar after the fall of Jerusalem.
Aaron, from the Frauenkirche, Dresden
There is apparently some discussion as to whether or not Zadok (#9 on this list) was really of Levitical descent. Apparently, the Jebusite Hypothesis argues that Zadok was a priest in Jerusalem, serving the Jebusite god El Elyon, when it was conquered by David. Further, it argues that David may have appointed him as high priest as an appeasement to the conquered residents of the city (not only offering some continuity of leadership, but also bridging David’s god and their own).
In support of this, the similarity between Zadok’s name and the names of pre-Israelite inhabitants of Jerusalem is pointed out (for example, Melchizedek in Gen. 14:18 and Adonizedek in Jos. 10:1).
Some apparently also cite his role in Nathan and Bathsheba’s conspiracy to place Solomon on the throne, instead of Adonijah (1 Kgs 2). The argument goes that Solomon, born in Jerusalem, would have been preferred over Adonijah, who was born in Hebron.
The second lineage of Kohath: We also get a secondary list of the sons of Kohath, which is clearly not the same as above, beginning with Amminadab, and tracing down:
- Ebiasaph (appearing as Abiasaph in Ex. 6:24)
A few sources I looked at suggested that Amminadab might be an error here (albeit a strange one). Drawing from Exodus 6:21, they argue that Izhar may have been meant instead, which would certainly make a lot more sense.
We then get a list of descendants of someone named Elkanah, who is clearly not the Elkanah who was a descendant of Kohath. The grammar is a little fudgy, but it looks like he had two sons: Amasai and Ahimoth. Then, through Ahimoth, we get:
The sons of Samuel: In 1 Chron. 6:28, switch briefly over to a Samuel, who is presumably the Samuel of 1-2 Samuel, and meant to be related to the just-named Elkanah. This works for a little while, since 1 Samuel 1:1 names Samuel’s father Elkanah, and his grandfather Jeroham. It breaks down after that, however, as Jeroham is the son of Elihu, who is the son of Tohu, who is the son of Zuph. (A genealogy that matches better occurs below, in the discussion of musicians.)
Further, since Zuph is specifically named as an Ephraimite, we have to do a bit of juggling to make him also a Levite. It’s not impossible, since we could imagine a Levitical line living in Ephraim’s territory being identified by their geographical location rather than tribal descent. It’s worth noting that there were Kohathite territories within Ephraim (listed later in 1 Chron. 6:66-69).
In this case, however, there are too many pieces that don’t fit. It seems that, the Chronicler (who at least one of his sources) wished to shoe-horn Samuel into the Levitical line to excuse the fact that he was performing cultic duties. The problem with that, though, is that Samuel is seen making burnt offerings (for example, 1 Sam. 7:10), so why not place him directly in the Aaronic line? And why not mention in 1 Samuel that he was of Levitical descent?
In any case, the sons of Samuel are listed, in order, as Joel and Abijah.
The sons of Gershom are: Libni and Shimei. Gershom, by the way, is sometimes spelled Gershon. Given the phonetic similarity, I’m assuming this is just an error, and I will use the two forms interchangeably. Gershom traces the line down through Libni:
The sons of Merari are: Mahli and Mushi. Going down through Mahli, we get:
David is credited with founding the musical portion of the tabernacle service (or, at least, with reforming the system). When he initially brought the ark to Jerusalem, he appointed to “[minister] with son before the tabernacle of the tent of meeting” (1 Chron. 6:32). When Solomon built the temple, they moved with the ark.
The lineages are presented in reverse order. I’ll re-arrange them as a descent just to make the lineages more comparable to the ones we had above. Keeping in mind that it is the final member of the line who was appointed by David. I’ve bolded the appointees.
From the Kohathites:
- Heman the singer
If the Samuel listed as Heman’s grandfather is meant to be the Samuel who went around anointing Israel’s first few kings, the lineage matches much better than the one we got in 1 Chron. 6:25-28. The only differences are easily attributable to phonetic variations or scribal sloppiness (Eliel is listed as Elihu in 1 Samuel 1:1, and Toah as Tohu).
A second musician, Asaph, is identified as Heman’s brother in 1 Chron. 6:39. However, given the differences in the lineage, it seems probable that the term is meant to mean “brother in craft,” rather than as a description of a blood tie. His lineage is as follows:
The obvious problem here is that generations are skipped. Gershom’s sons are Libni and Shimei in 1 Chron. 6:17. Jahath isn’t listed until 1 Chron. 6:20, as the son of Libni (Gershom’s grandson). Shimei is missing from the 1 Chron. 6:20 version. After that, the comparison breaks down entirely, as the 1 Chron. 6:21 version continues with Joah, while this list continues through Ethan.
The first two errors can be fairly easily explained either as accidental errors, or as the Chronicler finding himself with a list containing a lovely symbolically resonant fourteen generations between Levi and Asaph, yet finding that it does not quite match his other source. He may have sacrificed Libni in order to include Shimei while still preserving the desired number of generations.
The final error also isn’t too difficult to explain, as there is nothing to say that Zimmah had only one son. His eldest might well have been Joah, while Asaph was descended from a secondary branch.
From the Merarites: The Merarites put forward one appointee, Ethan. His lineage goes:
The sons of Aaron: But only descendants of Aaron were allowed to make offerings, at least in the Chronicler’s time. His lineage is repeated down to Ahimaaz, and is identical to the one in 1 Chron. 6:4-8.
In 1 Chron. 6:54, the narrative moves into a discussion of the territories controlled by the tribe of Levi. This list corresponds largely to the one in Joshua 21, even presenting them in the same order (first to the Kohathites, then the Gershonites, then the Merarites).
Kohathite Cities: To the Kohathites, specifically the descendants of Aaron, Judah provided the following cities of refuge: Hebron, Libnah, Jattir, Eshtemoa, Hilen, Debir, Ashan, and Beth-shemesh. An added detail is given about Hebron: While the Levites get the town’s surrounding pasture lands, the fields and villages belong to Caleb son of Jephunneh.
Simeon won’t be listed here as a contributing tribe, but Ashan is allotted to them in Jos. 19:7. This suggests that Simeon had already been absorbed by Judah by the time the Chronicler’s source was written.
From Benjamin, the Kohathites received: Geba, Alameth, and Anathoth.
At this point, the text tells us that the Kohathites control 13 towns (1 Chron. 6:60), but the actual count reveals only 11. By comparing the list to Jos. 21:13-19, we can assume that Juttah and Gibeon were accidentally dropped by the Chronicler (or a subsequent scribe).
There appears to be a corruption of the text in 1 Chron. 6:61. The corresponding spot in Joshua is Jos. 21:5, where we learn that the Kohathites receive ten further towns from Ephraim, Dan, and the half-tribe of Manasseh. The towns are not named in either location.
From Ephraim, they received Shechem, Gezer, Jokmeam, Beth-horon, Aijalon, and Gathrimmon.
The cities contributed by Dan aren’t listed, but Jos. 21:23-24 names both Aijalon and Gathrimmon as coming from Dan. This seems to be another scribal error.
From the half-tribe of Manasseh, they received Aner and Bileam.
Gershomite Cities: Gershom received thirteen cities from Issachar, Asher, Naphtali, and Manasseh.
From the half-tribe of Manasseh, they received: Golan in Bashan, and Ashtaroth. From Issachar, they received Kedesh, Daberath, Ramoth, and Anem. From Asher, they received Mashal, Abdon, Hukok, and Rehob. And from Naphtali, they received Kedesh in Galilee, Hammon, and Kiriathaim.
Merarite Cities: Merari received twelve cities from Reuben, Gad, and Zebulun.
From Zebulun, they received Rimmono and Tabor. In the Transjordan, they received from Reuben: Bezer, Jahzah, Kedemoth, and Mephaath. From Gad, they received Ramoth in Gilead, Mahanaim, Heshbon, and Jazer.
I only get a count of ten cities, rather than the twelve claimed, but there is some grammatical weirdness around 1 Chron. 6:78 that could account for the discrepancy.
February 9, 2015
10. 1-2 Kings, Bible, Old Testament
1 Kings, Abda, Abelmeholah, Abiathar, Adoniram, Ahijah, Ahilud, Ahimaaz, Ahinadab, Ahishar, Amorite, Argob, Arubboth, Asher, Azariah, Baana, Basemath, Bashan, Bealoth, Beersheba, Ben-abinadab, Ben-deker, Ben-geber, Ben-hesed, Ben-hur, Benaiah, Benjamin, Beth-shean, Beth-shemesh, Bible, Calcol, Dan, Darda, David, Egypt, Ela, Elihoreph, Elonbeth-hanan, Ephraim, Ethan, Euphrates, Ezrahite, Gaza, Geber, Gibeon, Gilead, Heman, Hepher, Hushai, Iddo, Israel, Issachar, Jair, Jehoiada, Jehoshaphat, Jerusalem, Jezreel, Jokmeam, Judah, Lebanon, Mahanai, Mahol, Makaz, Manasseh, Megiddo, Naphathdor, Naphtali, Nathan, Og, Old Testament, Paruah, Pharaoh, Ramoth-gilead, Shaalbim, Shimei, Shisha, Sihon, Socoh, Solomon, Taanach, Taphath, Tiphsah, Uri, Zabud, Zadok, Zarethan
The court cleared of dissent, Solomon starts working on external politics – marrying the daughter of an Egyptian Pharaoh. He brought her to the city of David, pending the completion of his own house (presumably here meaning “palace” rather than “dynasty”) and the wall around Jerusalem.
The Deuteronomist editor slips in a bit about how “the people were sacrificing at high place,” though this is excusable for the time being because “no house had yet been built for the name of the Lord” (1 Kgs 3:2). We know by content that this is the Deuteronomist talking, but we know to look because it makes no sense in context. This location for the verse seems to have been chosen only because of the mention of construction preceding it, and the mention of Solomon worshipping at high places following.
In fact, the source material seems to approve quite plainly of Solomon’s worship at the high places, saying that he did it because he “loved the Lord” (1 Kgs 3:3). Solomon, we are told, was quite a fan of these high places (and of God!), and sacrificed a hyperbolic amount. In particular, he made a huge sacrifice at Gibeon, which occasioned God’s appearance in his dreams.
Like some sort of magical fish, God offers to grant one wish. Solomon chooses wisdom, and God is so pleased with the choice that he just grants riches, honour, and long life, too – so long as Solomon always obeys God, of course. Then again, the bar is set rather low, since God only requires that Solomon walk on God’s road “as your father David walked” (1 Kgs 3:14) – has he been reading the same book I’ve been reading?
Solomon is so pleased with how that dream, went (and who wouldn’t be!) that he rushes back to Jerusalem to make another offering before the ark.
The next seems to have been included to show us an example of Solomon’s new-found wisdom in action. It takes place while he sites in judgement, apparently bridging the gap between local chieftain and king, since it seems unlikely that a king would have the time to see more than a symbolic handful of petitioners – a lesson Moses learned way back in Exodus 18 and Deuteronomy 16.
Victor Matthews says that Solomon may have taken up the task for political reasons:
These shifts [introduction of monarchy and movement of population to urban centres] contributed to significant changes in legal customs and the administration of justice in ancient Israel. Naturally the Israelite kings, like their ancient Near Eastern counterparts (see the preface to Hammurabi’s code in ANET, 164), wished to exercise as much control over the law and its enforcement as possible in order to increase their own authority. This meant the king had to be identified with dispensing of justice to all segments of society, especially the weak. The ideal, perhaps best exemplified by Solomon’s judging of the two prostitutes (1 Kgs 3:16-28), was to create the perception that he was a “just king.” With this accomplished, it would be more likely that people would look to him first for justice. (Manners & Customs of the Bible, p.119)
The scene is very similar to David’s dealings with Ziba and Mephibosheth back in 2 Samuel 19. In that case, David had granted Mephibosheth’s lands to Ziba after the latter claims that the former failed to support David when he fled Jerusalem. When David returns, Mephibosheth claims that Ziba had lied. In this case, two prostitutes come before Solomon, claiming that they had given birth within three days of each other and, while alone in the house one night, one of them had lain on her baby, suffocating it by accidentally. Now, each are claiming that the mother of the dead child secretly switched it for the other woman’s living child.
The Judgement of Solomon, by Peter Paul Rubens, c.1617
When David had dealt with Ziba and Mephibosheth, he tried to resolve the argument by splitting the lands in half, so that each would get a share. Solomon claims that he will do the same here, fetching a sword to cut the baby in half so that each woman could have a share.
When the solution was given, both Mephibosheth and the (presumably) true mother gave up their claim (the other woman demanding the child’s death so that “it shall be neither mine nor yours” – 1 Kgs 3:26), preferring that the land/baby be whole and out of their possession, rather than divided/dead and only half theirs. David shrugged and accepted Mephibosheth’s relinquishing of his claim to the lands. Solomon, by contrast, declares her to be the true mother and gives her the baby, whole.
This story only really works in contrast to David’s, so that we can see Solomon’s wisdom boost in contrast to how David dealt with a similar issue. But neither story works except in contrast to the other. David dealt horribly with Ziba and Mephibosheth, rewarding a man who seems to have been opportunistic and perfectly willing to betray his master (not something a king should particularly be encouraging – though the fact that David does certainly goes a way toward explaining how his reign came to be so troubled), while screwing over a cripple whose livelihood was probably put into question by the ruling.
In Solomon’s case, there was really only one way to resolve the issue, and it depended entirely on one woman (and only the one) relinquishing her claim. Any other outcome would have required Solomon to either reveal his bluff or murder a baby – neither which, I imagine, would have particularly endeared him to his people.
The second woman had recently lost her baby and resorted to kidnapping a replacement. While it’s certainly possible that she might have been so bitter that she would rather see a second baby die rather than live in a house with a healthy baby who wasn’t her own, that seems far from the only way she could have responded. So unless Solomon’s wisdom included clairvoyance, I think his gambit was far more of a long shot than the narrative implies – unless, of course, he really was perfectly willing to murder the baby.
Incidentally, Tim Bulkeley points out that neither woman is called “mother” by the narrative, only by Solomon and only at the very end when he renders his judgement. He also mentions that when the one who is determined to be the true mother is moved by “compassion” (1 Kgs 3:26) to relinquish her claim, the word used is etymologically related to the word for “womb.”
Chapter 4 begins with Solomon’s cabinet. From the very first, there’s some confusion as we are told that Azariah, the son of Zadok was the priest, while a few verses later has both Zadok and Abiathar as priests (Abiathar, of course, having been deposed earlier). Explaining Abiathar’s presence requires that we assume that some time-hopping is going on, but Azariah is more complicated. I can only guess, but it’s possible that Azariah’s role is as a family priest, perhaps tending exclusively to Solomon and his household, while Zadok and Abiathar are meant to be the co-high priests, in charge of all the other priests. Sort of like the difference between a family chaplain and a pope.
We also get another Azariah, this time the son of Nathan, who is in charge of the officers. Zabud, also the son of Nathan, is another priest and king’s friend. My first thought was that both of these Nathans were Nathan the Prophet, though it seems more probable given the lack of honorific that he was David’s son, mentioned in 2 Sam. 5:14.
- Elihoreph and Ahijah, the sons of Shisha, served as secretaries;
- Jehoshaphat, son of Ahilud, was recorder;
- Benaiah, son of Jehoiada, was commander of the army;
- Ahishar was in charge of the palace;
- Adoniram, son of Abda, was in charge of the forced labor.
We’re also told that Solomon appointed twelve officers, overseers of the various territories in the nation. Interestingly, these territories do not “conform to the old tribal boundaries,” as my study Bible puts it. These officers seem to be in charge of collecting taxes, providing food for the king and his household (apparently each being responsible for one month of the court’s needs per year). These officers were:
- Ben-hur over the hill country of Ephraim
- Ben-decker over Makaz, Shaal’bim, Bethshemesh, and Elonbeth-hanan
- Ben-hesed over Arubboth
- Ben-abinadab over Naphathdor (and he was married to Taphath, Solomon’s daughter)
- Baana, son of Ahilud, over Taanach, Megiddo, and Bethshean
- Ben-geber over Ramoth-gilead
- Ahinadab, son of Iddo, over Mahanaim
- Ahimaaz over Naphtali (and he was married to Basemath, Solomon’s daughter)
- Baana, son of Hushai, over Asher and Bealoth
- Jehoshaphat, son of Paruah, over Issachar
- Shimei, son of Ela, over Benjamin
- Geber, son of Uri, over Gilead
- An unknown officer over Judah
The count is more than twelve, perhaps indicating that the unknown officer over Judah was separate from the others, perhaps meaning that Judah was exempt from the taxes Solomon required of the other regions. If so, this looks more like a primary tribe collecting tribute from vassal tribes than a real unified nation.
I also find it interesting that Solomon has married two of his daughters to these regional leaders, particularly when he’s clearly dabbling in external politics. There’s probably nothing to it, but it makes me wonder if perhaps Solomon was still working to settle a turbulent court. He either executed or exiled all the major threats, and I wonder if this is evidence of him trying to secure internal allies through marriage. (Though Crusader Kings II has taught me that these internal unions can be quite a double-edged sword, since they give the descendants of those courtiers hereditary claims to the crown that may cause problems for your successors.)
Despite the mention of taxes and forced labour, we’re assured that everyone in Judah and Israel was happy, and that Solomon’s kingdom was very large. We’re given a list of the provisions he went through in one day, which I assume indicates the size of his court rather than the size of his belly. It seems a bit much even if it’s for his entire family.
We get some gushing about the awesome number of horses, chariots, and horsemen, not to mention the stables required to house such numbers. This detail – clearly presented here in a positive light – obviously comes from a different source than Deut. 17:16.
The boundaries of Solomon’s kingdom are rather unlikely. The fact that they fit with the promise made to Abraham in Genesis 15 suggests that they are likely a romanticized fantasy of the nations “glory days,” rather than an accurate description of a small, new nation just beginning to emerge from its origins as a tribal confederacy.
To close off the chapter, we get another reminder that Solomon was so terribly wise. In fact, he was so wise that he “surpassed the wisdom of all the people of the east, and all the wisdom of Egypt” (1 Kgs 4:30) – though the only demonstration we’ve seen so far leaves me rather unconvinced. Unless he is meant to only seem wise by comparison.
Solomon is mentioned to be wiser than Ethan the Ezrahite, as well as the sons of Mahol: Heman, Calcol, and Darda. Clearly, this is a reference the reader is supposed to get.
We’re told that he composed 3,000 proverbs and 1,005 songs, and that he seems to have had a fair bit of knowledge of the natural sciences (or liked nature themes in his songs and proverbs, I suppose). People came from “all the kings of the earth” to seek out his wisdom, clearly implying that – at least as far as threatening to cut babies in half was concerned – Solomon was better than any other king.
May 26, 2014
07. Judges, Bible, Old Testament
Abelmeholah, Abiezer, Abiezrite, Abimelech, Amalekite, Amorite, Asher, Asherah, Baal, Baalberith, Bethbarah, Bethshittah, Bible, Ephraim, Gideon, Harod, Heres, Ishmaelite, Jerubbaal, Jether, Joash, Jogbehah, Jordan, Judges, Karkor, Manasseh, Midian, Midianite, Moreh, Naphtali, Nobah, Old Testament, Ophrah, Oreb, Penuel, Purah, Shechem, Succoth, Tabbath, Tabor, Valley of Jazreel, Zalmunna, Zebah, Zebulun, Zeeb, Zererah
Israel was at rest for forty years, presumably under Deborah as judge. At the end of that time, the cycle resets and God gives the Israelites over to Midian for seven years. The Midianites, who are suddenly joined by the Amalekites and miscellaneous eastern peoples, harass the Israelites so much that they build “dens” (Judges 6:2) in the mountains – defensible caves and strongholds. They harass the Israelites, and come through with so many people and cattle that they are “like locusts” (Judges 6:5), both in number and in the effect they have on the land. They’ve apparently bounced back quite admirably from the culling they received Num. 31:7, 16-17.
The situation is so terrible that it prompts God to give a big lecture and then he appoints his new judge, Gideon.
Gideon’s appointment story reminded me a lot of Moses’s call from Exodus 3. First, there’s the presence of Midianites (though in Moses’s case, of course, he was rather friendly with them). But the real connection is that Gideon is the first “hero” called since Moses who goes through the refusal stage of Joseph Campbell’s monomyth. The idea behind the refusal is that only a narcissist would accept becoming God’s Special BFF without protest. An initial refusal of the position demonstrates humility, therefore signifying to the audience that the hero is worthy of the position.
Gideon is visited by a figure who is alternately God and an angel of God – something we saw a bit of in Genesis, such as Gen. 16:10-11 and Gen. 22:11, then again in Balaam’s story in Numbers 22, and then not again until Judges.
This angel sits under an oak at Ophrah, on land belonging to Joash the Abiezrite. Gideon, his son, was beating out wheat in the wine press instead of out in the open “to hide it from the Midianites” (Judges 6:11).
Right from the start, Gideon challenges God. When the angel tells him that “the Lord is with you” (Judges 6:12), Gideon asks how that can be when the situation is so terrible. What happened, he asks, to the great deeds of the exodus? To which God replies, “do not I send you?” (Judges 6:14). That got a good chuckle out!
Gideon proceeds to make various excuses for why he can’t possibly be the deliverer of the Israelites – the Abiezrites are the weakest clan in Manasseh, and he has the lowest status within it. It reminded me of all the excuses Moses made when faced with a similar situation. God, however, still maintains that Gideon will do fine because he will have God at his side.
Still unsure, Gideon (who clearly never read Deut. 6:16) proposes a test and asks the angel/God to hang around for a bit. He runs off and prepares a meal, then brings it back to the where the angel/God is still waiting under the tree, offering the meal. God tells him to put the meal on a rock and to pour broth over it. That done, God touches it with the tip of his staff and it bursts into flame. The miraculous fire at the time of the call is another connection to the Moses story – and I wonder if the pouring of the broth over the food is intended to give the miracle a little more oomph, since it would pre-emptively shoot down any objections that perhaps Gideon’s meatloaf is just so dry that it spontaneously combusts like underbrush in a drought. Though the parameters of the test were never stated, this seems to satisfy Gideon – for now.
Unfortunately, it satisfies him too well, and Gideon freaks out as it dawns on him that he has seen God face-to-face (this being a death sentence, as per Exod. 33:20). God reassures him – “Peace be to you; do not fear, you shall not die” (Judges 6:23).
Altar Real Estate
Like the patriarchs of Genesis, Gideon builds an altar that “to this day still stands at Ophrah” (Judges 6:24) on the spot where he communed with God. Details like this and the references to the “angel of the Lord” make me wonder if this story may not have originated from the same tradition that later birthed Genesis. Certainly, it seems that the bulk of the story comes from a very different set of traditions than the other books we’ve read so far.
Now that God has his altar at Ophrah, he asks Gideon to pull down his father’s altar to Ball and cut down his father’s Asherah – two separate monuments to two separate gods located on the same real estate.
The wording is a little confusing, but it seems that Gideon uses one of his father’s bulls to do this work, then builds (another?) altar to God, then sacrifices a second of his father’s bulls using the wood from the Asherah. I’m not sure whether these are two separate bulls, or if Joash’s second best bull is being used to both purposes.
I was somewhat shocked that God would ask Gideon to use the wood from the Asherah to build the sacrificial pyre since it would have been consecrated to another God. There’s no mention of, for example, reusing the materials from Baal’s altar in the building of the new one. I haven’t looked into it, but I’ve heard whispers that Asherah may have been proto-God’s consort before Judaism got all monotheistic. I’m just using a little wild conjecture but, if that’s the case, is it possible that using wood from an Asherah was at one time part of how sacrifices were supposed to be made to God, at least in a particular region?
Gideon, who seems to be depicted truly as the “least” (Judges 6:15). When we first see him, he is working in hiding, then demurs from God’s call, and now is willing destroy his father’s altars only under the cover at night for fear of his family and the townsfolk.
In the morning, the townsfolk see what happen and tell Joash to bring out his son. Despite the fact that Gideon had worked at night for fear of his family and the fact that the altars were his fathers, Joash seems quite firmly on Team Gideon.
He faces the mob, and he says: “If he [Baal] is a god, let him content for himself” (Judges 6:31) – a message that I truly wish were preached from the pulpit a bit more often. It seems to work because the townsfolk are not mentioned again.
Even though Joash is the one who says this, we are told that this is how Gideon earns his new name – Jerubbaal, which means “Let Baal content against him” (Judges 6:32).
On this name, my study Bible says:
The explanation given of the name Jerubbaal is not the natural one; the bearer of such a name was certainly a worshiper of Baal, not an antagonist.
This leads me to wonder if perhaps this portion of the story wasn’t invented to explain away a name that was associated with Gideon.
Abbie from Better Than Esdras asks, in a similar vein, if perhaps Gideon might not have originated as a Canaanite folk hero.
With enemies amassing, “the Spirit of the Lord took possession of Gideon” (Judges 6:34), which I assume is just another way of saying that he girded his loins.
Gideon calls out to Asher, Zebulun, Naphtali, and the rest of Manassehfor help. Before moving out, however, Gideon wants to make absolutely sure that God will be with him. Rather than simply asking for confirmation, he instead sets up a new test.
First, Gideon sets out a fleece of wool and tells God that, in the morning, the fleece should be wet with dew but not the ground around it. On the second morning, the fleece should be dry while the ground is wet. God abides.
Convinced, Gideon/Jerubbaal assembles his army and gets ready to head out. This time, it’s God’s turn to have reservations. He’s concerned that the gathered army of 32,000 men is too impressive – when they win, they will surely think that it was their number that won the battle and not God.
God would like the defeat of the Midianites (who are sporadically accompanied by Amalekites and assorted eastern peoples) to be an obvious miracle, so he proposes tests to reduce the number of soldiers in Gideon’s army.
- Anyone who is fearful is told to head home. This leaves only 10,000 soldiers, but the number is still too high for God’s liking.
- God has Gideon send the soldiers down to the river and take a drink. Those who lap at the water with their tongues like a dog may remain, while those who kneel to drink must go home. This leaves the 300 most savage and uncivilized Israelites – Gideon’s very own 300.
Timid Gideon who prefers hiding in wine presses and in the dark of night is woken in the wee hours and told to attack. Anticipating that he’ll object, God pre-empts any further testing and just tells Gideon to take his servant, Purah, and eavesdrop on the Midianite camp.
There, Gideon overhears two men talking. One of them has had a dream wherein a cake of barley bread tumbled into camp and crushed a tent. His friend interprets the dream, seeing the barley bread as a stand-in for Joshua’s sword. Because nothing says “sword” like a loaf of bread shaped to tumble.
My study Bible helpfully supplements this interpretation – the barley bread is a symbol of a settled, agrarian society (the Israelites), while the tent symbolises a nomadic culture (which the Midianites apparently are).
What follows is a bit of trickery – or, at least, I read it as such. I get the sense from both Better Than Esdras (where it is described as “SO WEIRD”) and Both Saint and Cynic (who refers to the Israelite army being “armed with pottery jars” but makes no reference to their purpose) that perhaps this is not the obvious interpretation I thought it was.
The Israelites position themselves in companies on different sides of the Midianite encampment perimeter. They all carry trumpets and torches, but the torches are kept inside jars. Once they are in position, they smash the jars and blow the trumpets. In my interpretation, the strategy here is to use the jars to hide the light from the torches during the approach (depending on the shape of these jars, it could allow for a focused beam of light so that the soldiers can see where they are going without being seen by the Midianites). When they smash the jars, the torches are revealed. Combined with their positions and the blowing of the trumpets, they would give the illusion that their number is far greater, which is what scares the Midianites, prompting them to flee.
The text implies that all the Midianites flee and that there is no actual battle at this point.
With the Midianites fleeing, Gideon sends word to Ephraim to kill off the deserters coming their way. The Ephraimites manage to capture two Midianite chieftains, Oreb and Zeeb. They kill Oreb at a rock of the same name, and Zeeb at a winepress of the same name.
But all of this happens after something of a river-hopping chase. Being unfamiliar with the geography, I noticed nothing strange about the description of the movements. Abbie, from Better Than Esdras, however, did a little more research than I:
The Midianites flee. The average reader wouldn’t realize it, but the OSE [Oxford Study Bible] editors note that the places they flee to are all east of the Jordan (outside of Canaan). If you’ve been paying ANY attention you’ll know all the action has taken place in Ephraim, west of the Jordan. So, logically, the Midianites have crossed the Jordan. TAKE NOTE OF THIS.
[She then quotes Judges 7:24-25]
See any problems? The Ephraimites are trying to prevent the Midianites from crossing the Jordan… and apparently they succeed (the fords are held, right?) But the Midianites, we know from their locations, just crossed the river. Major, major contradictions here. And then what is up with the king’s heads? Which side of the river are they even headed towards? HAHAHA.
How to solve these contradictions? Sift out the sources. After a lot of puzzlement, here is my FINAL ANSWER. I believe that the main text of chapter 7 ends abruptly partway through verse 22. Then, 7:22b-7:24 is a short bridge, drawn from several fragments. Finally, 7:25-8:3 is a cohesive insert. The text beginning 8:4 apparently continues the main story from Chapter 7.
The chieftains dispatched, the Ephraimites turn on Gideon, angry that they were not called in to the war efforts earlier. Gideon mollifies them by arguing that the capture of Oreb and Zeeb was a greater victory than the ruse at the Midianite camp.
Zebah and Zalmunna
Gideon and his 300 men pursue two more chieftains, Zebah and Zalmunna (or, more likely, origin stories for locations known as Oreb and Zeeb got associated with the story of Gideon’s triumph over Midian and something to do with two kings, and we’re seeing two very different versions of the same story).
Bataille de Gédéon contre les Madianites, by Nicolas Poussin, 1625-1626
The soldiers are exhausted, so they stop at Succoth and ask for bread. The residents of Succoth refuse, saying that Gideon hasn’t yet caught Zebah and Zalmunna (which I see some people interpret as a taunt, though I saw it as choosing the side they anticipate will be the winner, having seen how much smaller Gideon’s army is). Furious, Gideon tells them that he’s busy right now, but when the chieftains are caught, he’ll come back and flay the people of Succoth with thorns and briars.
Still hungry, the Israelites stop in Penuel and the same thing happens, only this time Gideon says that he will return and break down their tower.
Eventually, the 301 Israelites catch up to Zebah, Zalmunna, and their 15,000 men in Karkor. Gideon’s army attacks and wins. This is clearly not the timid Gideon we’ve seen so far who hides in the shadows. Rather, the Gideon of this portion of the story resembles more the Israelite-hero-who-kills-everything archetype we’ve seen so much of.
He returns to Succoth with his two prisoners and confronts a young man they find from the city. The young man – under what conditions it is not described – gives up the names of Succoth’s 77 elders. Gideon confronts the elders, presenting his captive chieftains, and then “taught the men of Succoth” (Judges 8:16) by flaying them, as promised, with his thorns and briars. He then moves on to Penuel and takes down their tower, slaying their men too, for good measure.
I think it’s rather clear that there was a story in which Gideon asked for help from a town, was rejected, and then got revenge, though different areas had attributed it to different towns. These two divergent threads were then stitched back into the same narrative by the Judges editor.
Having shown off Zebah and Zalmunna to his enemies, Gideon then questions them about men they killed at Tabor. To chieftains confess to having killed them, and Gideon reveals that “they were my brothers, the sons of my mother” (Judges 8:19). Wait, what??
According to J.R. Porter:
[Gideon] seems to have been originally a simple folk-hero of a small clan group, who was remembered as one who upheld the fundamental social institution of the blood-feud by slaughtering the two kings of Midian who had killed his brothers (Judg. 8.18-21). (The New Illustrated Companion to the Bible, p. 68)
In other words, there seems to have been a story where, instead of being called by God to liberate the Israelites, Gideon was instead on a personal quest for revenge. I wonder if Gideon and Jerubbaal might not have originally been separate figures who were combined at some point, and then given an origin story that better fit with the Judges pattern of judges being elected to free Israel from the hands of some enemy.
That the story had originally been of revenge rather that freedom is the only way that I can see to explain his reaction when the chieftains confess to the killing: “if you had saved them alive, I would not slay you” (Judges 8:19). I don’t think we have any example of the hero from a freedom narrative sparing the enemy leaders, but in the context of a blood feud, Gideon would have no basis for killing them if his brothers still lived.
At first, Gideon tells his eldest son, Jether, to kill the chieftains (wait, if he was the “least” in his family back in Judges 6, does that mean that his status was lower, even, than his own son? How on earth did literalphilia ever become a thing?). Jether, taking after his dad, refuses, and the text tells us that it’s because he was so young. Surprisingly, he is not stricken down or killed for his refusal, and Gideon simply does the job himself.
Monarchy and Heresy
Having seen him in action, the Israelites ask Gideon to become their king, and for his position to be hereditary. Gideon refuses (Judges 8:23).
He does, however, ask a favour of his soldiers – he asks them all to give him the gold earrings they had taken from their enemies, who have suddenly transformed from Midianites to Ishmaelites. These, he melts down with the crescent jewellery he’d taken from the Midianite kings, and uses the gold to build an ephod. This he sets up in Ophrah, presumably near the (two) altar(s) he made for God.
The Ishmaelites, if you’ll remember, are the descendants of Abraham’s first son, Ishmael, whom he abandoned in the wilderness. He is considered by Muslims to be the father of Arabs. It struck me that the text should associate these Ishmaelites with crescents twice, that symbol being today associated with Islam.
Wikipedia confounds any conclusions I might draw from this, however, as it seems to have been a symbol in use around the Ancient Near East.
The building of the ephod turns out to be a rather bad idea because “all Israel played the harlot after it, there, and it became a snare to Gideon and to his family” (Judges 8:27).
Thing is, we have no idea what an ephod is.
Brant Clements discusses the object:
Previously we encountered the word in reference to a priestly garment (Exodus 25:7). That doesn’t seem to be what Gideon made.No, Gideon made some kind of object of worship (an idol). I suspect that, like the priestly garment, it may have been used for divination, but that’s just speculation on my part. Whatever it was, Gideon’s ephod was problematic because people worshiped it.
The Israelites have forty years of rest under Gideon, during which time he has seventy sons via many wives. One, Abimelech, was born of a concubine. We’ll hear more about him later.
When Gideon dies, the Israelites turn to Baalberith as their god.
May 23, 2014
07. Judges, Bible, Old Testament
Abinoam, Anath, Asher, Barak, Benjamin, Bethel, Bible, Canaanite, Dan, Deborah, Edom, Ehud, Ephraim, Gilead, Harosheth-hagoiim, Hazor, Heber, Hobab, Issachar, Jabin, Jael, Judges, Kedesh, Kenite, Kishon, Lappidoth, Machir, Megiddo, Meroz, Mount Tabor, Naphtali, Old Testament, Ramah, Reuben, Seir, Shamgar, Sinai, Sisera, Taanach, Zaanannim, Zebulun
Judges 4 and Judges 5 retell essentially the same story – that of our only female judge, Deborah. The story in Judge 4 is told in prose form, while the story in Judge 5 is a song/poem supposedly sung by two of the principle characters as a summary of the events that have recently transpired. In that sense, it’s quite like Miriam’s song in Exodus 15.
Since the two cover much of the same ground, I will be following the Judges 4 account and only reference Judges 5 as interests me at the relevant points in the story.
The story takes up after Ehud’s death (skipping over poor Shamgar and his ox-goad), when God sells the people into the hands of King Jabin of the Canaanites. King Jabin, as I am certain you recall, was killed by Joshua in Josh. 11:10-11.
But not so fast, contradiction thumpers! Claude Mariottini has an alternative explanation:
In Joshua 11:1-14 Jabin appears as the king of Hazor who formed a confederacy of Canaanite kings to fight against Joshua and the people of Israel. In Judges 4:2, Jabin appears as a king of Canaan whose kingdom was in Hazor. For this reason, scholars believe that Jabin was a throne name for the kings of Hazor.
Or, of course, it’s possible that the author(s) of Joshua simply ascribed to him all the heroic conquest-related deeds that they’d heard of, which included some that had originally been told of local heroes, called ‘judges’ in this book.
This King Jabin has been oppressing the Israelites for 20 years with the help of his commander, Sisera. It is Sisera who plays the part of arch-nemesis to our intrepid heroes in these chapters, and he is certainly a worthy opponent. We are told that Sisera had nine hundred iron chariots! Nine hundred! Iron chariots, if you’ll remember from Judges 1:19, are the super weapon that even an army with God on its side can’t stand against.
The Song of Deborah is a little less clear on the aggressor-victim dichotomy, perhaps having been spared, by virtue of its poetic flow, the editing hand that has been making all these heroic stories conform to the ‘a) the people sin, b) God leaves them, c) God takes pity, d) a judge rises, e) the judge brings peace, f) it all starts again’ narrative pattern.
And so we are told of God marching out, causing the mountains to quake before him. And we’re told of the caravans ceasing in the days of Shamgar (yes, he does get a mention in Judges 5, though the preceding chapter seems never to have heard of him), implying perhaps that it was the Israelites who were raiding caravans.
It’s not clear and, frankly, the language is so awkward that I had trouble following it. It’s Collins who clued me in that there might be a difference between the two accounts:
According to Judges 4, the Lord delivered Israel into the hand of King Jabin of Hazor. One might assume, then, that Jabin was the oppressor. The song in chapter 5, however, gives a different impression, as it boasts that the Israelites were successfully plundering the caravan routes. The battle that ensued was not a war of liberation but simply a clash between two groups that had competing economic interests. (A Short Introduction to the Hebrew Bible, p. 110)
We are told of Deborah, Ephraimite prophetess and the wife of Lappidoth. We are told that she was “judging Israel at that time” (Judges 4:4) from under a palm between Ramah and Bethel, where the people would come to her for judgement.
I noted as I was reading that the situation looks just like a government seating, in which a leader (a king, chief, or elder) would hear petitions and arbitrate. But it struck me that this was being done under a palm tree – not in a courthouse, or a divan, or even at the city gates.
It changed the tone, and the image I got was less “sanctioned official of the law” and more “wise woman in the woods who has popular authority but not legal authority.” Claude Mariottini seems to agree:
Since Deborah would not have fit into the traditional social and legal structures of Israel and since she could not act as a judge at the city gate, she probably performed her role at another place and in another setting: under a palm tree.
It’s strange, both that she is unique as a female judge and that she seems to be operating outside of the normal social structure. In the words of God himself:
Verily, I have never divined what it was about the ancient Jews’ rigidly patriarchal polygamous society that made it so hard for its female chattel to succeed therein; Especially since women were regarded as clean, uncursed, and fit to appear in public nearly three-quarters of the time. (The Last Testament, Javerbaum. p.120)
Deborah summons Barak, a military leader. Whatever her seat under the palm tree may suggest, her ability to muster Israel’s armies certainly does give her an aura of formally recognized authority.
When she summons Barak son of Abinoam, of the tribe of Naphtali, she tells him in the prose version to gather together soldiers from Naphtali and Zebulun.
In the verse, she has him summon Ephraim, Benjamin, Machir (apparently another name for Manasseh), Zebulun, Issachar, and Naphtali. The Transjordan tribes, Reuben and Gilead (apparently another name for Gad), and the coastal tribes of Dan and Asher refused to come. Judah, Simeon, and Levi get no mention at all.
And then there’s Meroz. According to Collins:
The song singles out the otherwise unknown Meroz to be cursed, because its inhabitants did not come to the aid of the Lord. The song suggests that there was an alliance of tribes who worshipped YHWH. There was some obligation of mutual defense, but there are no sanctions against the tribes that did not show up, with the exception of Meroz (which may not have been a tribe at all). The alliance did not extend to all twelve tribes. The omission of Judah is significant. The bond between Judah and the northern tribes was weak, and this eventually led to the separation of the two kingdoms after the death of Solomon.
Judah is included in the Blessing of Moses in Deuteronomy 33, but there Simeon is missing. It would seem that the number twelve was not as stable in the premonarchic period as is often supposed. (A Short Introduction to the Hebrew Bible, p.104)
As long as you follow
When given his instructions, Barak is unsure. He says: “If you will go with me, I will go; but if you will not go with me, I will not go” (Judges 4:8).
According to Claude Mariottini, all of this has to do with the belief that God is with Deborah:
Barak was so convinced that Deborah was sent by God that he refused to go into battle without her presence, since her presence with the army would insure the presence of God with Israel and victory against the enemies.
In response, Deborah agrees to go, but she tells Barak that “the road on which you are going will not lead to your glory, for the Lord will sell Sisera into the hand of a woman” (Judges 4:9). This, according to Mariottini, is so unthinkable that it would constitute proof that God really was involved in the victory.
It’s strange, because my impression when reading was the tonal opposite of what Mariottini sees. In my mind, Barak’s request that Deborah come along was a challenge – he was essentially challenging her legitimacy as a leader when, as a woman, she would not even be going into battle. She rebukes him, not only agreeing to go into battle, but then also taking away (by virtue of her connections with the Big Office) his glory in the endeavour, putting the victory into female hands.
It was the “the road on which you are going” phrasing that framed it for me, I think. What could that refer to, if not to Barak’s questioning of God/Deborah’s will in the matter, and his imposition of conditions upon his obedience to God/Deborah’s command?
Either way, they head off with their army (whatever its tribal composition), and Sisera takes the bait. In the Judges 5 version, a storm causes the Kishon river to sweep away Sisera’s army (presumably miring those terrifying iron chariots).
Seeing the tide of battle and river turn against him, Sisera jumps down from his chariot and runs off on foot.
In Jael’s tent
We are told of Heber the Kenite. Here, again, we are told that the Kenites are descended from Moses’s father-in-law (here called Hobab, which agrees with Num. 10:29. He is called Reuel in Exod. 2:18-21, and Jethro in Exod. 3:1, 4:18, 18:1, and 18:5). This matches their stated origin in Judges 1:16, though it creates problems in light of their clearly pre-dating Hobab (as they were mentioned in Gen. 15:18-21).
Jael and Sisera, by Artemisia Gentileschi
This Heber has separated from the rest of the Kenites and settled near Kedesh, where the battle is taking place. We are told, also, that there was peace between Heber and King Jabin, so when Sisera saw their camp, he must have thought that he would find asylum.
Instead of meeting Heber, however, he met Heber’s wife, Jael. She invites him into her tent and, in the Judges 4 version, hides him under a rug.
Before long, Sisera asks her for a drink of water, and she brings him milk instead (in both version of the story). In the poetic version, she also brings him “curds in a lordly bowl” (Judges 5:25). Sisera then asks her to stand guard at the door and to tell anyone who asks that she is alone.
In Judges 4, Sisera is exhausted (presumably from his battle and subsequent flight from such), and he falls asleep. Jael takes the opportunity to jam a tent peg into his skull with a hammer so hard that the peg comes out the other side and is driven into the ground. Even more badass, she apparently does it while he is awake in the Judges 5:27 account.
Having murdered Sisera, Jael goes out to meet Barak and shows him the body. For this, she is the “most blessed of women” (Judges 5:24), and fulfils Deborah’s earlier prophecy.
There are a few difficulties with Jael’s story. For one thing, I’m pretty sure that murdering their military commander qualifies as a violation of a peace agreement. Not only that, but she murdered a guest in her home – something that seems rather clearly to be a huge no-no in her cultural milieu. It seems that she opportunistically chose to back the winners. None of this is addressed in the text, she is simply lauded for her actions. It’s hard to wonder how this could be, except that her actions benefit Israel.
Claude Mariottini takes a different view:
However, Sisera’s action was a violation of Ancient Near Eastern traditions. Sisera’s action was a violation of Heber’s family and dishonored Jael by entering her tent. As a man, Sisera should had approached Heber and not his wife.
From the perspective of the writer of Judges, Jael’s action was justified. Since Sisera had already violated Jael’s honor, Jael’s act could be seen as a vindication of her honor. The killing of Sisera was one way by which she eliminated the threat to her clan and avenged the violation of her tent.
The final portion of the story is mentioned only in the Judges 5 poetic version: We get Sisera’s mother fretting that her son still hasn’t returned, but comforting herself by imagining that he must be busy dividing the spoils – and, she thinks, “a maiden or two for every man” (Judges 5:30).
It’s rather horrendous that a woman is thinking so callously of the abuse and rape that she imagines others of her gender must presently be subjected to. Of course, in the poem, I suppose it’s meant to be funny – while she imagines her son nailing some captive women, it is in fact a woman who is nailing him.
The poem ends with her thinking about all the lovely spoils that her son will be bringing back for her.
Claude Mariottini pointed out something interesting: that the only two women we’ve seen called prophets so far – Deborah and Miriam – both have songs. Deborah’s is, of course, in Judges 5, and Miriam’s is in Exodus 15.
I notice, also, that both songs seem to be quite a bit older than texts surrounding them, and that both appear to be somewhat fragmentary. It’s interesting to consider that perhaps Canaanite culture was once far more female-friendly, and that the strongly patriarchal elements came later. Perhaps.
I should also mention that Claude Mariottini (who has clearly been a huge help to me in my reading of these two chapters!) has a post about the use of the term “judge” in this book – what it does mean, what it doesn’t mean, and what it may mean. If I tried to explain it here, I’d only be quoting the whole thing, so I’ll link to it instead.
Lastly, Jeremy Myers has a post up on Till He Comes that asks whether the Song of Deborah in Judges 5 might not be sexually suggestive. He uses a translation that is quite different from mine, but largely focuses on the juxtaposition between Jael “penetrating” Sisera (with a phallic tent peg) and Sisera’s mother guessing that he must be running late because he’s so busy “penetrating” all those lovely captive ladies.
May 16, 2014
07. Judges, Bible, Old Testament
Acco, Achsah, Achzib, Adelbah, Adonibezek, Ahiman, Ahlab, Aijalon, Akrabbim, Amorite, Anak, Aphik, Arad, Asher, Ashkelon, Ashtaroth, Baal, Benjamin, Beth-shehan, Beth-shemesh, Bethanath, Bethel, Bezek, Bible, Bochim, Caleb, Canaanite, Dan, Debir, Dor, Ekron, Ephraim, Gaash, Gaza, Gezer, Gilgal, Harheres, Hebron, Hormah, Ibleam, Jebusite, Jerusalem, Joseph, Joshua, Judah, Judges, Kenaz, Kenite, Kiriatharba, Kiriathsepher, Kitron, Luz, Manasseh, Megiddo, Moses, Nahalol, Naphtali, Negeb, Nun, Old Testament, Othniel, Perizzite, Sela, Shaalbim, Sheshai, Sidon, Simeon, Taanach, Talmai, Timnath-heres, Zebulun, Zephath
Judges opens up with a listing of tribal conquests in the Promised Land. There’s evidence of an editor’s hand in trying to place Judges as a continuation from the Book of Joshua (I assume that’s the Deuteronomist editor, given the way it’s done), but it’s sloppy. Even as a translation, it’s quite clear where the older portions are coming through.
For example, Judges begins with “after the death of Joshua” (Judges 1:1), but what follows is totally its own thing. The language is different, the tone is different. It’s abundantly clear that an editor, trying to upcycle old stories to make his theological point, simply glued that fraction of a sentence onto the beginning of the text to situate it in the broader historical narrative. You can still see the seams, however, as the sentence continues with the Israelites asking God “Who shall go up first for us against the Canaanites, to fight against them?” If this were really the work of a single historian taking down the narrative as it was, the people would have no cause to ask this as Joshua was the first to go up against the Canaanites. It’s done, that part of the story should be over.
Well, here, the answer is Judah. Which is another interesting detail – for a couple sentences, Judah is not a tribe but a person, as he was back in Genesis. It was a tremendous lightbulb moment for me as I saw these three separate layers shine, like looking at pysanki. You have the oldest portion of the story, where the tribes are personified as people who have personalities, deeds, familial relationships. Then you have the middling portion where tribes act independently, trying to carve little territories out for themselves. Finally, you have the newest portion, the portion from whatever region where Joshua is a folk hero, and you have his narrative made grander, his tribe’s history made into the history of all the tribes.
Judah asks “Simeon his brother” (Judges 1:3) to help him fight for the land he’s been allotted and, in return, he will help Simeon in his own lands. My study Bible notes that “the tribe of Simeon plays no significant role in the later history of Israel. Not mentioned in the Song of Deborah (5.2-31), it was probably entirely absorbed by Judah at an early day” (p.293). In other words, it seems likely that this story of the two brothers helping each other out likely came out of the memory of their intertwined history.
Together, the brothers defeat Adonibezek, who is apparently some sort of leader among the Canaanites and Perizzites. Having defeated him, the brothers then cut off his thumbs and big toes. This is apparently the thing to do with subject kings because Adonibezek, the very opposite of a sore loser, says that he used to have 70 thumbless and big toe-less kings eating his table scraps and that he is now, himself, brought as low. They bring him to Jerusalem and he dies.
Tribal Conquests (sort of)
The personification of the tribes ends, and the story continues by referring to “the men of Judah” (Judges 1:8). These men fight against Jerusalem (where they, curiously, had brought Adonibezek) and, taking it, set it on fire. They then go after the Canaanites living in Hebron. We start to see how this narrative was once independent of the Joshua account, rather than a continuation of it – Hebron was taken by Joshua in Josh. 10:36-37.
Then Judah goes off and conquers some other people in other places. One of them is the city of Ekron. This city was allotted to Judah in Josh. 13:3, but was also allotted to Dan in Josh. 19:43. Here, it seems to have reverted back to Judah.
The only place where Judah fails, according to the text, is in the plain. Unfortunately, they are not able to defeat them because “they had chariots of iron” (Judges 1:19). You’ll recall, of course, that Manasseh and Ephraim encountered chariots of iron in Josh. 17:16, and had concerns that they might not be able to beat such superweapons. In that story, Joshua reminds them that they have God on their side and therefore even chariots (though they may be of iron!) pose no threat. Clearly, that was a theological insert by our busy little editor rather than a testament to God’s actual power, because Judah is unable to stand against them though that very same Lord was with him (Judges 1:19).
Over at Daylight Atheism, Adam Lee tries to understand this passage’s significance in understanding the evolution of religious belief:
On the other hand, it may just be that this verse was written when Yahweh was regarded as a local deity, supernaturally powerful but not invincible. In this respect, the biblical authors might have conceived of him as similar to the ancient Greek gods, who according to the Iliad could be wounded by humans. Iron chariots, in the world of the the Ancient Near East, were the most technologically advanced weapon of war in existence. They seem to have played a decisive role in conflicts like the Battle of Qarqar in 850 BCE, when an alliance of smaller kingdoms (including King Ahab of Israel, whom the Bible’s authors reviled) fended off an invasion by the regional superpower of Assyria.
It’s possible that the Bible’s original authors imagined God as not powerful enough to overcome this technology, and that the dogma of his total omnipotence was a later innovation. (By Judges chapter 4, God seems to have acquired the ability to defeat chariots.) If so, this verse might be a fossil of that earlier belief, preserved in the text like a prehistoric insect in amber. As a part of modern Judeo-Christian theology it’s like a puzzle piece that doesn’t fit, but if we take a more rational view of the Bible as a collection of human-written and human-compiled documents, verses like this may provide valuable clues about its origin and evolution.
What follows is something of a change in tone. While Judah gets about half a chapter narrating its various successes (and one failure), the rest of the tribes are not quite so celebrated:
- Benjamin fails to drive our the Jebusites in Jerusalem so that they must live together “to this day” (Judges 1:21) – apparently Judah’s conquest of the city in Judges 1:8 didn’t help.
- Manasseh fails to conquer a bunch of places, but at least the Israelites are later able to enslave those natives (Judges 1:27-28).
- Zebulun likewise fails a bunch, but enslaves the people later (Judges 1:30).
- The same for Naphtali (Judges 1:33).
- Ephraim fails, but has to live with the natives without getting to force them into labour (Judges 1:29).
- Likewise for Asher (Judges 1:31-32).
- Dan is pushed off the plain and into the hills by the Amorites, but Joseph (that would be the combined tribes of Manasseh and Ephraim) come along to harass and enslave them (Judges 1:34-36).
It’s implied that all the tribes had some successes and some failures, yet for some reason much is made of Judah’s successes while none are mentioned for the others. I found this strange, and it only got stranger when I read my study Bible notes and found out that Judah’s successes may actually be the work of our old friend the editor: “The account of their [Gaza, Ashkelon, and Ekron] capture is almost certainly unhistorical; the Greek Old Testament (the Septuagint) says specifically that Judah “did not” take them” (p.294).
In light of the theological point being set up by this chapter, it would make far more sense for Judah to receive the same treatment as the other tribes. And yet, they are given many successes (and, possibly, even some of their failures were alter edited into successes). It makes little sense, and it’s hard to imagine why the editor included it at all.
Itty Bitty Stories
The first chapter of Judges includes a few extra stories. The story of Caleb offering up his daughter, Achsah, to any man who takes Debir is taken almost verbatim from Josh. 15:13-19. If you remember, Caleb’s nephew, Othniel son of Kenaz, takes him up on the offer. Once he and Achsah are married, she tells him to petition her father for a field. The granting of the field is skipped over, but having gotten it, Achsah then asks for some springs to go along with it (which she does while dismounting a donkey in both versions, which is a rather random detail to be considered important enough to include in both versions!), and Caleb grants them.
We’re also told that the Kenites, which either includes Moses’s father-in-law or who are descended from Moses’s father-in-law (Judges 1:16 – I’m unclear on how to read the passage), went along with Judah into the Negeb and, there, they settled together. My study Bible notes that “the Kenites were a nomadic tribe closely allied to the Hebrews” (p.294). This is not the first time we’ve heard of them: In Genesis, God tells Abraham that his descendants will be given the land that currently belongs to the Kenites, among others (Gen. 15:18-21). The only other mention I can find of them is in Numbers, where Balak has a weird prophecy that involves a Kenite city being burned and the people taken captive (Num. 24:21-22). This is certainly the first time I’ve ever heard them mentioned in relation to Moses or his father-in-law.
The final story involves the tribe of Joseph (which appears as a whole tribe, not divided into Ephraim and Manasseh) going after a city named Luz. They send out spies who hang around outside the city until they see a man coming out. They accost him, saying that if he shows them how to enter, they will spare him (apparently the gate is cleverly hidden, bear with me). The man agrees, Joseph’s army destroys the city, and somehow it gets renamed Bethel. The man leaves with his family and heads into Hittite territory, where he founds a new city and names it Luz, presumably for good luck. “That is its name to this day” (Judges 1:26).
The moral of the story
If you’re confused as to why we’ve just spent half a chapter hearing about Israelite failures, Judges 2 provides your answer. An “angel of the Lord” (Judges 2:2 – who is also the Lord himself?) appears to someone and says that he brought the Israelites out of Egypt on the condition that they “make no covenant with the inhabitants of this land; you shall break down their altars” (Judges 2:2). Their failure to adequately perform is the reason that so many natives remain among them. Further, the punishment of this is that “their gods shall be a snare to you” (Judges 2:3).
It’s all rather silly. They are supposed to need God to destroy the natives, but they didn’t destroy the natives, so they’ll be punished by being unable to destroy the natives. Further, the punishment for fraternizing with the enemy is having lots of temptations to fraternize with the enemy. It reminds me of the Garden of Eden story. It’s clear that this passage is an editorial insert that seeks to a) explain the continued presence of non-Hebrews in Israel despite all the “promised land” rhetoric, b) provide a moral context for the stories that are to follow, and c) set up a pattern to explain any contemporary social ills, particularly in relation to foreign peoples.
So Joshua – who is suddenly alive again, praise the Lord! – dismisses the people and everything is okay until the generation that had seen God’s works died off. The next generation, however, started serving the Baals and the Ashtaroth (Judges 2:13). This begins a cycle in which God turns against the people, selling them into the hands of the enemy du jour, then cools off a bit and raises up a judge save them, then the judge dies and the people return to their wicked ways, so God throws a fit and sells them into the hands of the next enemy. This is, I am given to understand, the pattern we will see repeated throughout Judges.
The backstory out of the way, I believe we should be seeing our first judge on Monday!
May 5, 2014
06. Joshua, Bible, Old Testament
Aaron, Abiezer, Achsah, Achshaph, Achzib, Adadah, Adamah, Adaminekeb, Addar, Adithaim, Adullam, Adummim, Ahiman, Aijalon, Ain, Akrabbim, Allammelech, Almon, Amad, Amam, Ammonite, Amorite, Anab, Anaharath, Anak, Anakim, Anathoth, Anim, Aphek, Aphekah, Arab, Arabah, Arba, Archite, Aroer, Ashan, Ashdod, Asher, Ashkelon, Ashnah, Ashtaroth, Asriel, Ataroth, Atarothaddar, Avvim, Azekah, Azmon, Aznothtabor, Baalah, Baalath, Baalathbeer, Baalgad, Balaam, Balah, Bamothbaal, Bashan, Bealoth, Beeroth, Beersheba, Beeshterah, Beneberak, Benjamin, Beor, Beten, Beth-hoglah, Beth-horom, Beth-shaen, Beth-shean, Beth-shemesh, Bethanath, Bethanoth, Betharabah, Betharabahb, Bethaven, Bethbaalmeon, Bethdagon, Bethel, Bethemek, Bethjeshimoth, Bethlebaoth, Bethlehem, Bethmarcaboth, Bethpazzez, Bethpelet, Bethpeor, Bethtappuah, Bethul, Bethzur, Bezer, Bible, Biziothiah, Bozkath, Cabbon, Cabul, Caleb, Canaanite, Carmel, Chepharammoni, Chesalon, Chesil, Chesulloth, Chinnereth, Chislothtabor, Chitlish, Dabbesheth, Daberath, Dan, Dannah, Debir, Dibon, Dilan, Dimnah, Dimonah, Dor, Dumah, Ebez, Ebron, Eder, Edom, Edrei, Eglon, Ekron, Eleazar, Elon, Elteke, Eltekeh, Eltekon, Eltolad, Emek-keziz, Enam, Endor, Engannim, Engedi, Enhaddah, Enhazor, Enrogel, Enshemesh, Entappuah, Ephraim, Eshan, Eshtaol, Eshtemoa, Eshtemon, Esthaol, Ether, Ethkazin, Evi, Exem, Ezem, Gad, Gath, Gath-hepher, Gathrimmon, Gaza, Geba, Gebalite, Gederah, Gederoth, Gederothaim, Gedor, Gershonite, Geshurite, Gezer, Gibbethon, Gibeah, Gibeon, Gilead, Gilgal, Giloh, Golan, Goshen, Great Sidon, Hadashah, Haeleph, Halhul, Hali, Hammath, Hammon, Hammothdor, Hannathon, Hapharaim, Hazar-gaddah, Hazarshual, Hazarsusah, Hazor, Hazor-hadattah, Hebron, Helek, Heleph, Helkath, Hepher, Heshbon, Heshmon, Hezron, Hinnom, Hoglah, Holon, Horem, Hormah, Hosah, Hukkok, Humtah, Hur, Ibleam, Idalah, Iim, Iphtah, Iphtah-el, Iron, Irpeel, Irshemesh, Issachar, Ithlah, Ithnan, Jabneel, Jagur, Jahaz, Jahzah, Jair, Janim, Janoah, Japhia, Japhletite, Jarmuth, Jattir, Jazer, Jebus, Jebusite, Jehud, Jephunneh, Jericho, Jerusalem, Jezreel, Jokdeam, Jokneam, Joktheel, Joppa, Jordan, Joseph, Joshua, Judah, Juttah, Kabzeel, Kadesh, Kadeshbarnea, Kain, Kanah, Karka, Kartah, Kartan, Kattath, Kedemoth, Kedesh, Keilah, Kenaz, Kenizzite, Kerioth-hezron, Kibzaim, Kinah, Kiriath-jearim, Kiriathaim, Kiriatharba, Kiriathbaal, Kiriathsannah, Kiriathsepher, Kishion, Kohathite, Lachish, Lahmam, Lakkum, Lebanon, Lebaoth, Lebo-hamath, Leshem, Levi, Libnah, Lower Beth-horon, Luz, Maacathite, Maarath, Machir, Machirite, Madmannah, Mahalab, Mahanaim, Mahlah, Makkedah, Manasseh, Maon, Maralah, Mareshah, Mearah, Medeba, Megiddo, Mejarkon, Mephaath, Merarite, Michmethath, Middin, Midian, Migdalel, Migdalgad, Milcah, Mishal, Misrephothmaim, Mizpeh, Moladah, Moses, Mount Baalah, Mount Ephron, Mount Hermon, Mount Jearim, Mount Seir, Naamah, Naarah, Nahalal, Naphath, Naphtali, Neah, Negeb, Neiel, Nephtoah, Nexib, Nibshan, Noah, Nun, Og, Old Testament, Ophni, Ophrah, Othniel, Parah, Perizzite, Philistine, Pisgah, Rabbah, Rabbith, Rakkath, Rakkon, Ramah, Ramoth, Reba, Rehob, Rekem, Remeth, Rephaim, Reuben, Rimmon, Salecah, Sansannah, Sarid, Sepher, Sexacah, Shaalabbin, Shaaraim, Shahazumah, Shamir, Sharuhen, Sheba, Shechem, Shema, Shemida, Sheshai, Shihor, Shihorlibnath, Shikkeron, Shilhim, Shiloh, Shimron, Shion, Shunem, Sibmah, Sidonian, Sihon, Simeon, Socoh, Stone of Bohan, Taanach, Taanath-shiloh, Tabor, Talmai, Tanaach, Tappuah, Taralah, Telem, Timnah, Timnathserah, Tirzah, Tyre, Ummah, Upper Beth-horon, Valley of Achor, Valley of Jazreel, Wadi Arnon, Wadi Kanah, Wadi of Egypt, Wilderness of Zin, Zaanannim, Zanoah, Zebulun, Zela, Zelophehad, Zemaraim, Zenan, Zer, Zerethshahar, Ziddim, Ziklag, Zior, Ziph, Zorah, Zur
Always a bit of a Debbie Downer, God begins by telling Joshua that he’s getting old and that there is still much land to be conquered. He then proceeds to list these lands in Josh. 13:2-6.
The narrator follows up by describing the boundaries of the land under Israelite control on the east side of the Jordan, reminding us once more about how Moses defeated King Og and King Sihon (will he ever stop going on about that?). We are told that the Israelites had failed to drive out the Geshurites and Maacathites, who still live within Israel “to this day” (Josh. 13:13).
The actual allocation sections are a little scattered, so I’ll deal with the content out of order. In Josh. 18, Joshua tells the tribes who still require lands to each send out three men to scout the land and write descriptions of it. When they return, Joshua will use a lottery system to divide it among the tribes. This all takes place at Shiloh.
Because the place names are extremely boring, I will just list verse references plus any detail that happens to attract my interest. Here are the tribal allocations:
Judah: Josh. 15:1-12, 20-63. Though God had promised to Joshua that no one would be able to stand against him (Josh. 1:5), the people of Judah were not able to drive out the Jebusites, who were the people living in Jerusalem. Because of this, “the Jebusites live with the people of Judah in Jerusalem to this day” (Josh. 15:63).
Reuben: Josh. 13:15-23. Amid the listing of territories, we are reminded that the Israelites killed Balaam, “who practiced divination” (Josh. 13:22). This was, if you remember, a totally awkward twist from Numbers 31.
Gad: Josh. 13:24-28. In Josh. 13:27, we are told that Gad gets “the rest of the kingdom of King Sihon. This conflicts with Josh. 13:21, where we are told that Reuben is to receive “all the kingdom of King Sihon.” The biblical penchant for exaggeration is all well and good, but probably a terrible idea when relating tribal land allocations…
Manasseh (eastern half/Machir): Josh. 13:29-31, 17:3-6. In Josh. 17, we are reminded of Zelophehad’s daughters – Mahlah, Noah, Hoglah, Milcah, and Tirzah – who are to receive an inheritance in their own right. Here, the women are given their lands.
Manasseh (western half): Josh. 17:7-13. Once more, the Israelites are unable to kill off all the native inhabitants, so that the Manassites have to wait until they strong enough to enslave the Canaanites.
Ephraim: Josh. 16:1-10. Once again, we are told that they were unable to drive some people out – the Canaanites of Gezer remain and, we are told, have been enslaved.
Benjamin: Josh. 18:11-26.
Simeon: Josh. 19:1-9. Though the apportioning of land was supposed to have been fair, for some reason Joseph had given too much to Judah. So when he gets to Simeon, he doesn’t have enough territory to give and has to carve pieces out from Judah and give them over. Mastermind Joshua strikes again. You’d think he’d have planned ahead a little…
Zebulun: Josh. 19:10-16.
Issachar: Josh. 19:17-23. Excavations began on what is believed to be Anaharath, one of Issachar’s towns, somewhat recently!
Asher: Josh. 19:24-31.
Naphtali: Josh. 19:32-39.
Dan: Josh. 19:40-48. We are told that Dan took land from Leshem, renaming it “Dan” after their ancestor. Unfortunately, they are given Zorah and Eshtaol, which had already been given to Judah back in Josh. 15:33. Poor Joshua just cannot wrap his head around how this stuff works…
Levi: Josh. 21:1-45. Though they get no territory per se, the Levites do get cities, as well as a little pasture land. A portion of the Kohathites are given thirteen towns from Judah, Simeon, and Benjamin. The rest of the Kohathites get ten towns from Ephraim, Dan, and Manasseh. The Gershonites get thirteen towns from Issachar, Asher, Naphtali, and Manasseh. The Merarites get twelve towns from Reuben, Gad, and Zebulun. We are told that Caleb had been given the fields and villages of one of the towns now being given to the Levites.
Caleb and Joshua
Caleb: Josh. 14:6-15, 15:13-19. You’ll remember Caleb has the scout who (with or without Joshua) stood against the other scouts in their position that the Israelites should not rush into the Promised Land. I can’t recall if Moses promised him his own land as a reward at the time, but the text here says that he did. And so, while Joshua is drawing all his lots, Caleb approaches and demands his reward. Though he is 85 years old now, he claims that he is still strong enough to fight and, therefore, would like to be granted the hill country where he had initially seen the Anakim (the giants he saw in Numbers 13). Joshua agrees, giving him Hebron – previously named Kiriatharba. The Arba in the name is the “greatest man among the Anakim” (Josh. 14:15). Incidentally, there’s a discussion over at Remnant of Giants about whether “Anakim” here should refer to a specific group of people, or whether it is used more broadly as a term for giants.
We have to wait until the next chapter and half of Judah’s allotment before we find out what happens next. Caleb heads up to Hebron and defeats Anak’s three sons, Sheshai, Ahiman, and Talmai. Having now a taste for blood, he heads off to fight Debir, offering his daughter, Achsah, as a wife for anyone who conquers it for him. Othniel son of Kenaz, Caleb’s brother, takes him up on the offer and marries his niece. She tells her new husband to ask her father for a field and they are given some land in the Negeb. Later, while dismounting a donkey (presumably not an unflattering nickname for Othniel), she asks her father for water springs as well. Caleb gives her a few.
It’s a cute story, but we were told in Josh. 11:21 that it was Joshua who had defeated the Anakim in Hebron and Debir.
Joshua: Josh. 19:49-51. Now that all the lands are distributed, God tells the Israelites to give Joshua some land, too. I love this little detail – we are specifically told that the Israelites gave Joshua his land (on God’s command), just in case anyone dared to wonder if perhaps Joshua was skimming a little from the top for himself! Of course, we’re also told that he specifically asked for the town they gave him, so it still feels a little like a stacked deck. Either way, he receives Timnathserah, which is in his tribe’s – Ephraim – land.
In Josh. 20, the cities of refuge are appointed. You will remember these cities from Numbers 35. We had been told that there should be six of them in total, and they are:
- Kedesh in Naphtali’s territory
- Shechem in Ephraim’s territory
- Kiriatharba (Hebron) in Judah’s territory
- Bezer in Reuben’s territory
- Ramoth in Gad’s territory
- Golan in Manasseh’s territory
The latter three had already been appointed in Deuteronomy 4.
The tribe of Joseph (composed of Manasseh and Ephraim) complain to Joshua that they are too numerous for the amount of land they were given. Joshua, who sadly lacks a head for numbers, also managed to muck up Judah’s portion (giving them too much) in Josh. 19:9. To solve the problem, Joshua sends them into the forests belonging to the Perizzites and Rephaim to clear some space for themselves.
But, reply Manasseh and Ephraim, those guys have chariots of iron! (Josh. 17:16) Joshua reassures them that they will be fine, and that they will drive out the Canaanites even though they have chariots of iron and are very strong.
December 2, 2013
04. Numbers, Bible, Old Testament
Ahihud, Akrabbim, Ammihud, Asher, Azmon, Azzan, Benjamin, Bible, Brook of Egypt, Bukki, Caleb, Dan, Edom, Eleazar, Elidad, Elizaphan, Ephod, Ephraim, Gad, Great Sea, Hamath, Hanniel, Hazaraddar, Hazarenan, Issachar, Jephunneh, Jericho, Jogli, Jordan, Joseph, Joshua, Judah, Kadeshbarnea, Kemuel, Kislon, Manasseh, Moses, Mount Hor, Naphtali, Numbers, Nun, Old Testament, Paltiel, Parnak, Pedahel, Reubem, Salt Sea, Shelomi, Shemuel, Shiphtan, Simeon, Zebulun, Zedad, Zin, Ziphron
It’s not even theirs yet, but the Israelites have decided that it’s already time to start planning how they will divvy up the loot. There’s a relevant saying, something about chickens hatching.
They begin by setting out the boundaries of the ideal Israelite country:
- The southern side should include some of the wilderness of Zin, along the border of Edom. The boundary will start in the east from the southern tip of the Salt Sea (which some translations give as the Dead Sea), then south of Akrabbim, cross the wilderness of Zin, and south of Kadeshbarnea. From there, it should go on to Hazaraddar, and then on from Azmon to the Brook of Egypt (which may be the Nile, or something else, who knows?), ending at the Mediterranean.
- The western boundary should be the coast of the Mediterranean.
- The northern side should run from the Mediterranean to Mount Hor (which is confusing because the Mount Hor we’ve been reading about is to the south of Canaan. Apparently, there are two of them?). From there, the boundary goes out to the entrance of Hamath, ending at Zedad. It then goes to Ziphron, ending at Hazarenan.
- The eastern boundary should run from Hazarenan to Shepham, then down to Riblah (on the east side of Ain), and then along the slopes east of the Sea of Chinnereth (which some translations give as the Sea of Galilea). Then hit should head down along the Jordan and end at the Salt/Dead Sea.
According to my Study Bible, the northern border wasn’t actually reached until the time of David – citing 2 Sam. 8:3-14 and 1 Kg. 8:65 (p.210). If true, that leaves us with two options: Either the boundaries presented here are an accidental anachronism written by someone living after the time of David, or the boundaries were written in/modified to legitimize Israelite claims to those lands.
Gad, Reuben, and half of Manasseh have all gotten their spots already, so they don’t have to be part of this process. The Levites are also excluded because, as with the census, they get their own chapter. For the rest, God selects a leader for each tribe to handle the assigning of lands:
- Judah: Caleb, son of Jephunneh
- Simeon: Shemuel, son of Ammihud
- Benjamin: Elidad, son of Kislon
- Dan: Bukki, son of Jogli
- Joseph, Manasseh: Hanniel, son of Ephod
- Joseph, Ephraim: Kemuel, son of Shiphtan
- Zebulun: Elizaphan, son of Parnak
- Issachar: Paltiel, son of Azzan
- Asher: Ahihud, son of Shelomi
- Naphtali: Pedahel, son of Ammihud