1 Chronicles 7: The Northern Tribes

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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.

Issachar

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:

  1. Tola
  2. Puah, who is listed as Puvah in both Genesis and Numbers
  3. Jashub, whom the Masoretic Text calls Iob in Genesis
  4. Shimron

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

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.

Naphtali

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

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

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

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:

  1. Shuthelah, who is the only of Ephraim’s descendants to make the list in Num. 26:35-37.
  2. Bered
  3. Tahath
  4. Eleadah
  5. Tahath
  6. Zabad
  7. Shuthelah

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:

  1. Rephah
  2. Resheph
  3. Telah
  4. Tahan
  5. Ladan
  6. Ammihud
  7. Elishama
  8. Nun
  9. Joshua

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:

  • Bethel
  • Naaran (a Naarah appears in Jos. 16:7)
  • Gezer (Gezer appears in Jos. 16:10)
  • Shechem
  • Ayyah

Manasseh’s list corresponds to Jos. 17:11, and the match is much more comfortable:

  • Beth-shean
  • Taanach
  • Megiddo
  • Dor

Asher

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.

1 Chronicles 6: The Levitical Line

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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:

  1. Phinehas
  2. Abishua
  3. Bukki
  4. Uzzi
  5. Zerahiah
  6. Meraioth
  7. Amariah
  8. Ahitub
  9. Zadok
  10. Ahimaaz
  11. 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.”
  12. Johanan
  13. Azariah: The text specifies that he was priest when Solomon built the temple.
  14. Amariah
  15. Ahitub
  16. Zadok
  17. Shallum
  18. Hilkiah
  19. Azariah
  20. Seraiah
  21. Jehozadak: The text indicates that he was taken into exile by Nebuchadnezzar after the fall of Jerusalem.
Aaron, from the Frauenkirche, Dresden

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:

  1. Korah
  2. Assir
  3. Elkanah
  4. Ebiasaph (appearing as Abiasaph in Ex. 6:24)
  5. Assir
  6. Tahath
  7. Uriel
  8. Uzziah
  9. Shaul

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:

  1. Elkanah
  2. Zophai
  3. Nahath
  4. Eliab
  5. Jeroham
  6. Elkanah

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:

  1. Jahath
  2. Zimmah
  3. Joah
  4. Iddo
  5. Zerah
  6. Jeatherai

The sons of Merari are:  Mahli and Mushi. Going down through Mahli, we get:

  1. Libni
  2. Shimei
  3. Uzzah
  4. Shimei
  5. Uzzah
  6. Shimea
  7. Haggiah
  8. Asaiah

Musicians

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:

  1. Israel
  2. Levi
  3. Kohath
  4. Izhar
  5. Korah
  6. Ebiasaph
  7. Assir
  8. Tahath
  9. Zephaniah
  10. Azariah
  11. Joel
  12. Elkanah
  13. Amasai
  14. Mahath
  15. Elkanah
  16. Zuph
  17. Toah
  18. Eliel
  19. Jeroham
  20. Elkanah
  21. Samuel
  22. Joel
  23. 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:

  1. Levi
  2. Gershom
  3. Jahath
  4. Shimei
  5. Zimmah
  6. Ethan
  7. Adaiah
  8. Zerah
  9. Ethni
  10. Malchijah
  11. Baaseiah
  12. Michael
  13. Shimea
  14. Berechiah
  15. Asaph

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:

  1. Levi
  2. Merari
  3. Mushi
  4. Mahli
  5. Shemer
  6. Bani
  7. Amzi
  8. Hilkiah
  9. Amaziah
  10. Hashabiah
  11. Malluch
  12. Abdi
  13. Kishi
  14. Ethan

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.

Levitical Territories

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.

1 Chronicles 4-5: The Tribal Histories

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In these two chapters, we get something of an infodump on the tribes of Judah, Simeon, Reuben, Gad, and the half-tribe of Manasseh. The portions about Judah and Simeon (1 Chron. 4) seem largely taken from Joshua 15 and Joshua 19, respectively. It seems that the two tribes were rather closely related, and that Simeon was at some point absorbed into Judah.

In 1 Chron. 5, we get the Transjordan tribes: Reuben, Gad, and the half-tribe of Manasseh (the Transjordan portion of the tribe).

Judah

We begin with the sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. Following Shobal’s line, we get Reaiah, and Reaiah’s son Jahath. Jahath was the father of Ahumai and Lahad. These, we are told, were the families of the Zorathites.

It’s clear right from here that this is a very different kind of history than the one we got a few chapters ago. This list of Judah’s sons bears little resemblance to the one we got in 1 Chron. 2:3-8. More to the point, I recognize many of the names as place names. I think it likely that this is a list of founders (mythical or otherwise) of the various settlements in Judah.

If I read the grammar correctly, we then skip over to a Hur, son of Ephrathah (the founder, or “father” of Bethlehem). He had two sons: Etam, Penuel, and Ezer. Etam’s children were Jezreel, Ishma, and Idbash (plus a daughter, Hazzelelponi), Penuel fathered Gedor, and Ezer fathered Hushah.

Ashhur, Tekoa’s father, had two wives: Helah and Naarah. Naarah gave birth to Ahuzzam, Hepher, Temeni, and Haahashtari. Helah gave birth to Zereth, Izhar, and Ethnan.

Koz fathered Anub, Zobebah, and the families of Aharhel (the son of Harum).

We start seeing a little more detail with Jabez, who “was more honorable than his brothers” (1 Chron. 4:9). His name, which means “he giveth pain,” was given to him by his mother after what appears to have been a particularly difficult labour. We are told that Jabez prayed to God to bless him, give him more land, and not hurt him. His prayer was granted, inspiring a Bruce Wilkinson book titled The Prayer of Jabez, which has been accused of flirting with the prosperity gospel (the essence of which is that praying and giving all your money to your pastor will lead to earthly prosperity).

It’s easy enough to see how this mini-story might lend itself to something like the prosperity gospel (though I can’t say that Wilkinson actually falls into that, since I haven’t read the book). However, given the cultural context and the power names were thought to have had, it seems likely that this was just a little detail meant to show that, through faith, Jabez was able to overcome the curse of his name.

Chelub was brother to Shuhah and father of Mehir, and Mehir was father of Eshton. Eshton, in turn, fathered Bethrapha, Paseah, and Tehinnah. Tehinnah fathered Irnahash. These guys were from a place called Recah.

Kenaz fathered Othniel and Seraiah. Othniel fathered Hathath and Meonothai. Meonothai fathered Ophrai. Seraiah fathered Joab, who fathered Geharashim (which, we are told, was so called because they were craftsmen – 1 Chron. 4:14).

Caleb, the son of Jephunneh (almost certainly the same Caleb as can be found in Joshua 15:13-19), had the following sons: Iru, Elah, and Naam. Elah fathered Kenaz. My New Bible Commentary points out that this Caleb’s genealogy does not link up at any point, reinforcing the notion that he was a non-Israelite who was adopted into Judah (p.373).

A Jehallelel fathered Ziph, Ziphah, Tiria, and Asarel, while an Ezrah fathered Jether, Mered, Epher, and Jalon. Mered married Bithiah, the daughter of a Pharaoh, and they produced Miriam, Shammai, and Ishbah (Ishbah fathered Eshtemoa). Mered also had a Jewish wife, who bore Jered (who fathered Gedor), Heber (who fathered Soco), and Jekuthiel (who fathered Zanoah).

Someone by the name of Hodiah married a sister of Naham. Their sons were the fathers of Keilah the Garmite and Eshtemoa the Maacathite.

A Shimon fathered Amnon, Rinnah, Benhanan, and Tilon. Ishi fathered Zoheth and Benzoheth (a rather strange arrangement, given that “Benzoheth” would mean “son of Zoheth”).

Shelah, Judah’s son, fathered Er (father of Lecah), Laadah (father of Mareshah), and the families of the linen workers of Bethashbea.

Jokim and the men of Cozeba, Joash, and Saraph ruled in Moab, but returned to Lehem. They were the potters and inhabitants of Netaim and Gederah, and lived there to work for the king. My New Bible Commentary brings up an interesting note: “Archeology has shown that the potter’s craft was hereditary” (p.373). The more you know.

Simeon

For the second part of 1 Chron. 4, we turn to Simeon. I noted above that Simeon was apparently absorbed into Judah at some point. It’s a point that many of my sources claim without commentary or explanation. A fact that I found rather frustrating.

It took a little bit of a digging, but I started to find some textual clues. For example, Genesis 49:5-7 links Simeon with Levi – the landless priestly tribe – and promises to “divide them in Jacob, and scatter them in Israel.” By the time we get to Moses’s blessing in Deut. 33, Simeon is absent entirely.

As for its absorption into Judah, specifically, we can turn to Joshua 15:26-32, where several of Simeon’s towns are listed as being allotted to Judah.

The final piece comes from this very chapter. When the towns of Simeon are listed, the passage ends by stating that: “These were their cities until David reigned” (1 Chron. 4:32). I find that this one small verse is solidifying the perception of David that I got through reading 1-2 Samuel and 1 Kings – that he was a local warlord who came to control his tribe and, from there, continued his warlord-y activities. Evidently, that seems to have included an ongoing campaign against surrounding tribes.

We also learn in 1 Samuel 27:6 that David came into possession of Ziklag, one of the towns we will see listed as those belonging to Simeon.

From this, it seems rather clear that Simeon had ceased to be a distinct group long before the Chronicler came to write his account (despite the fact that they seemed to have maintained some kind of separate identity, at least for a while, as “they kept a genealogical record” – 1 Chron. 4:33). So why would the Chronicler bother to include them in his treatment of the tribes? The obvious answer is that the first portion of Chronicles is meant to present an ideal Israel, of which Simeon is a part.

As with Judah, the genealogy is clearly not meant to be such. We begin with a list of sons which deviates rather significantly from what we’ve seen before. Here, Simeon’s sons are Nemuel, Jamin, Jarib, Zerah, and Shaul. In Genesis 46:10, Nemuel is Jemuel, Jarib seems to be Jachin, Zerah seems to be Zohar, Ohad is added, and only Jamin and Shaul remain unchanged.

The next connection is unclear, as we are told that “Shallum was his son” (1 Chron. 4:25), but the “his” is not identified. From there, Shallum’s son is Mibsam, who fathered Mishma.

The sons of Mishma are Hammuel, Zaccur, and Shimei (though the grammar makes it possible that this is a lineage, Mishma to Hammuel to Zaccur to Shimei). Shimei had 16 sons and 6 daughters, but his brothers didn’t have many children, “nor did all their family multiply like the men of Judah” (1 Chron. 4:27). We see this represented in Numbers where, in the first census, the tribe held 59,300 men capable of fighting (Num. 1:22-23), whereas by the time of the second census, they had only 22,200 (Num. 26:12-14).

The text goes on to list their cities, which roughly corresponds to their allotment in Jos. 19:2-8: Beersheba, Moladah, Hazarshual, Bilhah (appearing as Balah in Joshua), Ezem, Tolad (appearing as Eltolad in Joshua), Bethuel (appearing as Bethul in Joshua), Hormah, Ziklag, Bethmarcaboth, Hazarsusim (appearing as Hazarsusah in Joshua), Bethbiri (possibly corresponding to Joshua’s Bethlebaoth), and Shaaraim (possibly corresponding to Joshua’s Sharuhen), which they controlled until David’s reign. This list is only missing Sheba from Joshua’s version.

Next come their villages, which again corresponds to Jos. 19:2-8: Etam (which does not appear in Joshua), Ain, Rimmon, Tochen (which does not appear in Joshua), and Ashan. The Joshua version also adds a town called Ether, making the count five here and four in Joshua.

While the tribe of Simeon, as a whole, was shrinking, some families seem to have been doing all right. The following princes’ houses “increased greatly” (1 Chron. 4:38: Meshobab, Jamlech, Joshah son of Amaziah, Joel, Jehu son of Joshibiah (the son of Seraiah son of Asiel), Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, and Ziza son of Shiphi (the son of Allon son Jedaiah son of Shimri son of Shemaiah).

These princes migrated to the better pastureland in Gedor, in lands that used to belong to the descendants of Ham. In the days of King Hezekiah of Judah, they came and destroyed the Meunim who were living there, and settled down (it seems that they had maintained a nomadic lifestyle up until that point, see the reference to tents in 1 Chron. 4:41).

Another group, or perhaps an offshoot group, went to Mount Seir. These were led by the sons of Ishi: Pelatiah, Neariah, Rephaiah, and Uzziel. There, they killed off the remnant of the Amalekites.

Reuben

Reuben’s section kicks off 1 Chron. 5. Right off the bat, we are given an explanation for why he does not appear at the head of the list despite being the first-born son of Jacob (here consistently called Israel). It is, of course, because he “polluted his father’s couch” (1 Chon. 5:1), presumably a reference to his sleeping with his father’s concubine in Gen. 35:22.

From The History of Joseph and His Brethren, illustration by Owen Jones, 1869

From The History of Joseph and His Brethren, illustration by Owen Jones, 1869

Instead, continues the Chronicler, Reuben’s special portion (a “double portion,” according to Deut. 21:15-17) transferred to the sons of Joseph. This makes little sense to me, since Joseph was not the next in line. Looking at Gen. 29-30, we see that the next children were, in order, Simeon, Levi, and Judah. Since Simeon and Levi were “scattered,” that leaves Judah as the principle inheritor (which would make sense). However, 1 Chron. 5:1 specifically states that “his birthright was given to the sons of Joseph,” who wasn’t born until Gen. 30:23-24, making him the penultimate son (Benjamin being the youngest).

The explanation is, of course, both that Joseph received a “double portion” by having both of his sons inherit as if they were his brothers, and in the fact that both Ephraim and Manasseh were large tribes in control of comparatively large patches of territory. But in the personification story, it makes little sense.

The narrative then moves on to the sons of Reuben, listed here as: Hanoch, Pallu, Hezron, and Carmi. This corresponds neatly to the list found in Num. 26:5-6, but for some reason doesn’t include the further descendants from Num. 26:7-9 (was the Chronicler not interested? Or did he not have access to the complete list?).

We then move on to the lineage of Joel, whose connection to Reuben’s genealogy is not clear, but at least the final of which was a Reubenite chieftain. It goes from Joel, to Shemaiah, to Gog, to Shimei, to Micah, to Reaiah, to Baal, and finally to Beerah, who was carried into exile by Assyria’s Tilgath-pilneser.

His (I assume this refers back to Beerah) kinsmen were Jeiel (a chief), Zechariah, and Bela. Bela was the son of Azaz, who was the son of Shema, who was the son of Joel. Perhaps the same Joel as above. Joel lived in Aroer, as far as Nebo and Baalmeon, but it seems that the group’s territory was forced east as their herds multiplied.

While Saul was king, the Reubenites fought and won against the Hagrites.

Gad

Strangely, this section does not list the sons of Gad (which can be found in Gen. 46:16), but rather goes straight into a discussion of its prominent members. Except that this doesn’t match the similar list found in Num. 26:15-18.

Here, the descendants of Gad who live “in the land of Bashan as far as Salecah” (1 Chron. 5:11) are: Joel the chief (the same as the Reubenite Joel?), Shapham, Janai, and Shaphat. They had the following kinsmen: Michael, Meshullam, Sheba, Jorai, Jacan, Zia, and Eber. These seven were the sons of Abihail, who was the son of Huri, who was the son of Jaroah, who was the son of Gilead, who was the son of Michael, who was the son of Jeshishai, who was the son of Jahdo, who was the son of Buz. Their chief seems to have been a certain Ahi son of Abdiel (who was the son of Guni).

These names were all recorded in the days of King Jotham of Judah and King Jeroboam of Israel. The importance of these men is not stated, and they were likely included simply because they were names that the Chronicler had available to him.

Just as a point of interest, it seems that the Moabite Stone (or Mesha Stele) specifically mentions the men of Gad. From this, we know that Gad was known as its own tribal identity at least in this point of time – around 840 BCE.

The Hagrite War

Before finishing up the record of the Transjordan tribes, the narrative turns to a description of war against the Hagrites, likely the same as was mentioned above.

The Reubenites, Gadites, and the half-tribe of Manasseh had great warriors who did normal warrior things and had normal warrior equipment. In this account, there were 44,760 men, across the three tribes, who were ready to fight. The number is almost certainly inflated, of course.

This massive number of soldiers moved against the Hagrites. Specifically, these Hagrites: Jetur, Naphish, and Nodab. The Transjordan tribes cried out to God during the battle and, because of this (and surely not their massive numbers), they won the war. This allowed them to carry off 50,000 camels, 250,000 sheep, 2,000 donkeys, and 100,000 people. Unfortunately, the number of people they were able to carry off was diminished by the high casualties on the loser’s side, “because the war was of God” (1 Chron. 5:22).

The Hagrites seem to have been an Arab group. The name itself sounds rather like Hagar, Sarah’s handmaiden and the mother of Ishmael. That’s flimsy enough, but two of the Hagrite names (Jetur and Naphish) can be found in the list of Ishmael’s sons in Gen. 25:12-15.

The half-tribe of Manasseh

Finally, we reach the final Transjordan tribe. It might seem strange that the details about the war against the Hagrites was crowbarred in the middle, but the reason will shortly become apparent.

The description of the half-tribe of Manasseh (that would be the portion of it located in the Transjordan) begins by emphasizing just how numerous they were.

The house heads were: Epher, Ishi, Eliel, Azriel, Jeremiah, Jodaviah, and Jahdiel. These men are described as mighty warriors and famous men, despite the fact that I‘ve never heard of them.

Unfortunately, they transgressed against God by worshipping the “gods of the peoples of the land, whom God had destroyed before them: (1 Chron. 5:25). Because of this, God sent Assyria’s Pul and Tilgath-pilneser to conquer and take them into exile.

In other words, the exact opposite of what happened in the war against the Hagrites, where the people prayed to God instead of being unfaithful.

All three Transjordan tribes were taken into exile, and brought to Halah, Habor, Hara, and the river Gozan, where they live even “to this day” (1 Chron. 6:26). This list corresponds, despite the absence of Medes, to the one given in 2 Kgs 17:6 and 2 Kgs 18:11-12.

James Pate points to one possible take-away of this story: That the Transjordan tribes doomed themselves by choosing lands for themselves, rather than waiting for God’s allotment (Numbers 32). However, as he points out, the victory against the Hagrites seems to argue against this interpretation, since they were still granted victory so long as they continued to be faithful to God.

Thoughts

In reading these two chapters, I was struck by how haphazard it seems. While the author(s) of Judges and Deuteronomy each employed a predictable formula to organize their subjects, adding details here and there, these accounts present quite different kinds of information for each tribe. It feels as though the Chronicler only had access to whatever records each tribe happened to keep, the priorities of each tribe depending on its particular flavour.

Names are included without much rhyme or reason. Perhaps censuses were taken, so these were just the names the Chronicler had available.

Joshua 13-21: Land allotments, oh my!

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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.

ChariotsBecause 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.

The Remainder

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:

  1. Kedesh in Naphtali’s territory
  2. Shechem in Ephraim’s territory
  3. Kiriatharba (Hebron) in Judah’s territory
  4. Bezer in Reuben’s territory
  5. Ramoth in Gad’s territory
  6. 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.

Deuteronomy 1-3: Recapping with a slightly faulty memory

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Deuteronomy picks up the story from the end of Numbers. The Israelites are hanging out in Moab, on the wrong side of the Jordan, getting some last minute instructions from Moses. Before getting into the ordinances, however, Moses decides to make sure that everyone is up to speed on what’s happened so far.

Moses recalls feeling rather overwhelmed with the duties of being the leader, and he tells the story of selecting tribal leaders (and sub-leaders) to help him. He does not mention the involvement of his father-in-law (then called Jethro) – as told in Exodus 18 – where he notices that Moses seems a little tightly-wound and recommends that he do some delegating. We also don’t get the details from Numbers 11, with the prophesying and the involvement of Joshua.

But where this narrative does flesh things out a bit is with the instructions that Moses gave to his new judges during the delegation. In particular, he instructs them to judge “righteously,” whether between two Israelites or an Israelite and a non, whether when judging a “small” man or a “great” one, etc. They are also not to “be afraid of the face of man, for the judgement is God’s” (Deut. 1:17), which I take to mean that they shouldn’t allow fear repercussions (social, political, physical, etc) to influence the judgement rendered. Overall, these are great ideas in principle, though, of course, nearly impossible to enforce.

He also tells them that they are to come to him if the cases are too hard, and Moses will consult with God on their behalf. It’s not specified whether that means that they are to come to Moses specifically, or whether they are to come to whomever happens to be the leader or prophet at the time. The implications of either interpretation are rather important.

The Scouts

When Moses retells the story of the scouts, he gets a rather important detail wrong, and then it cascades from there.

He tells the Israelites about how “all of you came near me, and said, ‘Let us send men before us, that they may explore the land for us'” (Deut. 1:22). But if you’ll remember, back in Numbers 13, it was God who told Moses to send the scouts, saying: “Send men to spy out the land of Canaan” (Num. 13:1-2).

Why the difference?

Stained glass found in the Mt. Nebo Presbyterian Church

Stained glass found in the Mt. Nebo Presbyterian Church

One clue may be in Moses’ response. In Deuteronomy, he agreed to send the scouts, for “the thing seemed good to me” (Deut. 1:23).

The sin that condemns all the people to spend 40 years in the wilderness is still that they were scared by the scout’s report. In Numbers 13, we read about the “evil report” that the scouts brought back, but I noted then that it was unclear whether the “evil” part of the report was that it was untrue or whether it was just bad news.

The two books agree that Canaan is wonderful and has some nice fruit, but the Israelites say: “The people are greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there” (Deut. 1:28).

Granted, they could simply be repeating what the lying scouts told them, but it seems to me now as it seemed to me in Numbers – that the scouts are punished for telling the truth because doing so makes the people falter. By warning them of what’s to come, they are guilty of introducing doubt where there should only be blind faith in God’s ability to win any war he pleases. So it matters whether it was the Israelites who had sent the scouts or God (because if God sent the scouts and then punished them for doing as instructed, it’d create a really tough situation for his PR team).

What’s really interesting here, though, is how the passage seems to be a continuation of Numbers 14. I had noticed then that when God lists the people who will be spared, he only lists Caleb and Joshua. He doesn’t mention either Moses or Aaron who, at that point in the narrative, were still goodies in God’s books.

We had to wait until much later, Numbers 20, for Moses to commit the sin that is explicit said to be the reason why he will be barred from entering Canaan. Yet here, Moses agrees with the Numbers 14 narrative that he is not an exception to the punishment:

The Lord was angry with me also on your account, and said, ‘You also shall not go in there’ (Deut. 1:37)

Moses plays the Blame Game in Deut. 3:26, as well:

But the Lord was angry with me on your account, and would not hearken to me.

Though, of course, it was entirely his own actions that damned him in Numbers 20.

I also find it interesting that, as in Numbers 14, Caleb’s exception to the punishment is mentioned first, and Joshua’s comes later, almost as an afterthought. In every instance where Joshua has appeared so far (except, tellingly, in Numbers 13 where he is listed as being among the scouts but his name is spelled quite differently), he feels added in – like a later editor had the book of Joshua and wanted to legitimize his leadership by giving him a history of associations with Moses. (I discuss this at greater lengths in this post about Joshua.)

Whom to kill, whom to spare

Moses retells the story of why the Israelites had to go around – rather than through – Edom. In Numbers 20:14-21, the Israelites sent messengers to Edom asking for passage. When Edom refused, they were forced to go around. In Deuteronomy 2:4-5, God was worried that the Israelites might spook Edom, and asked them to go around as a courtesy.

There’s a speech in there about how the Israelites are related to the Edomites (Jacob, patriarch of the Israelites, and Esau, grandsire of the Edomites, were brothers), so they should not harm them. Likewise, the Moabites and Ammonites are descended from Lot and should also be left alone.

In both cases, we are also told that they are living in lands that God has given them, so those lands are rightfully theirs.

David Plotz sees this as an explanation for why the Moabites were not punished – but the Midianites were – in Numbers 25, though women of both groups were caught trying to tempt the Israelites into the worship of other gods.

But not to worry, there were plenty of people that the Israelites were allowed to harass.

We get a repeat of the story from Numbers 20:14-21, where the Israelites are refused passage by the Edomites. Except that in Deuteronomy 2:26-31, the one doing the refusing is Sihon, king of the Amorites in Heshbon. This makes them fair game for harassment (and is presumably the reason why the Edomite refusal is conveniently unmentioned).

Of course, the reason given for King Sihon’s refusal is that God made him refuse:

But Sihon the king of Heshbon would not let us pass by him; for the Lord your God hardened his spirit and made his heart obstinate, that he might give him into your hand, as at this day. (Deut. 2:30)

So it’s not really Sihon’s refusal that dooms his people, but rather all part of God’s original plan. But, I guess not to appear the jerk, he orchestrates things so that it looks like Sihon deserved his fate. Or, more likely, God is like a cat that just tripped – he wants to make sure that everything knows that he totally meant to do that.

The Israelites also fight with King Of of Bashan. His and Sihon’s lands are divided between the Reubenites, Gadites, and half of Manasseh.

The multitudes

When addressing the Israelites, Moses says: “The Lord your God has multiplied you, and behold, you are this day as the stars of heaven for multitude” (Deut. 1:10). Does that mean that the multitudes part of the promise to Abraham has been fulfilled?

The reference certainly seems to suggest it, yet Moses is not yet satisfied:

May the Lord, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you. (Deut. 1:11)

Closing business

Commenter Abbie from The King and I went through much of these chapters and found which parts of what stories were selected for retelling – and, most importantly, which sources those passages came from. Her analysis deals with the Documentary Hypothesis, which you can read more about on Wikipedia.

Her whole comment is quite interesting, so do go have a read. But in summary, she found that material is derived strictly from Exodus and Numbers, and that it seems to be “mostly drawn from chapters that have a mix of JE and P, but only containing JE references… except in ONE case… which is basically fossil rabbits in the precambrian.”

Deuteronomy 3 ends with the appointing of Joshua as Moses’ successor.

Numbers 34: Redistribution of wealth

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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:

  1. 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.
  2. The western boundary should be the coast of the Mediterranean.
  3. 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.
  4. 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

Numbers 32: The eager beavers

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While hanging out in Gilead, along the east bank of the Jordan river, representatives of the tribes of Gad and Reuben come to Moses, Eleazar, and the other tribal leaders. They point out that the lands they’re in now are actually kinda nice, and they’d really be rather quite content to just stay here.

Moses shames Gad and Reuben for letting “your brethren go to the war while you sit here” (v.6). He asks them if they would discourage the rest by bailing now, and reminds them of how their forefathers had discouraged the people after the scouting episode in Numbers 13. Remember, he says, God sentenced us to 40 years in the wilderness after that!

“Behold,” says Moses. “You have risen in your fathers’ stead, a brood of sinful men, to increase still more the fierce anger of the Lord against Israel! For if you turn away from following him, he will again abandon them in the wilderness; and you will destroy all this people” (v.14-15).

Bit much? Sure. Bad enough that David Plotz is left rather uncomfortable with the Moses character arc:

Moses’ indignation comes from nowhere and seems entirely undeserved. […] Again, it’s hard not to feel that the brilliant and humane prophet who has dominated the Torah is slipping away, and that he has suddenly become an old, angry, vindictive tyrant.

I don’t think that Plotz is being fair here. An army can’t function if soldiers keep dropping out, en masse, along the way. If all the tribes are going to get their own land, all the tribes have to fight for it. Otherwise, the first couple get to settle down, and the remaining tribes will be too few in number to continue the campaign.

Moses has, absolutely, been acting like a tyrant. But I don’t think that’s the case in this particular chapter. Rather, Moses is telling Gad and Reuben that they don’t just get to take theirs and run. They have to stick it through until everyone gets their share.

I may not agree with the whole holy war / take the land through slaughter thing, but if you’re going to do it, at least do it as a team.

The Compromise

Gad and Reuben respond with a compromise. They propose that they build fortified cities “for our little ones” (v.16) and sheepfolds for their flocks, then march out with the Israelite army. That way, at least their animals, wives, and children would be safe while they fight. “We will not return to our homes until the people of Israel have inherited each his inheritance” (v.18).

Proving that Moses is not nearly as unreasonable in this chapter as Plotz made him out to be, he agrees to this compromise. Since he won’t be crossing the Jordan personally, he conveys the deal to Eleazar and Joshua.

The punishment if Gad and Reuben fail to uphold their part of the bargain is, by the way, incredibly light as far as biblical threats go. Moses says to Eleazar and Joshua that if Reuben and Gad don’t pull through, “they shall have possessions among you in the land of Canaan” (v.30). That’s right, if they fulfil their end of the bargain, they get the nice lands that they want. If they don’t, they get the perfectly fine lands that were originally planned for them. This is “old, angry, vindictive tyrant” Plotz is so concerned about?

As you can see from the map, Manasseh also has a little patch of land over on the east side of the river. They get stuck in here, totally as if they’d been in the deal from the beginning, as Moses dedicates the lands to the three tribes. Verses 34-42 just list all the various towns that the three tribes build.

Numbers 26: Census Do-Over

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Between the plagues, food poisoning, gaping chasms, spontaneous combustions, etc, the usefulness of the census taken in Numbers 1 is rather obsolete. As we near the end of our journey, God decides that it’s time to take another head count of eligible soldiers.

The other purpose for conducting the census is to help with dividing up the lands once they get into Canaan. This seems a little pre-emptive to me, but what do I know. There’s also some talk of lots. If I’m interpreting v.53-56 correctly, all the head of house names are to go in a big hat, and the lot will be used to decide which spot each should get.

We’re also reminded that none of the men counted were adults when they originally left Egypt with Moses and Aaron (those guys having all since died), with the exception of Caleb, son of Jephunneh, and Joshua, son of Nun.

Reuben

Reuben, if you remember, was the eldest of Israel’s sons. Unfortunately for him, a little indiscretion lost him his primacy. He had four sons:

  • Hanoch, sire of the Hanochites
  • Pallu (or Phallu), sire of the Palluites
  • Hezron, sire of the Hezronites
  • Carmi, sire of the Carmites

Pallu’s son, Eliab, had three sons: Nemuel, Dathan, and Abiram. We’re reminded that these are the Dathan and Abiram who rebelled with Korah back in Numbers 16. We’re told here that Dathan and Abiram were killed along with Korah, though their deaths weren’t mentioned.

There’s also a little note telling us that “the children of Korah died not” (v.11). This seems to contradict what we were told in Numbers 16:31-32:

As soon as he finished saying all this, the ground under them split apart and the earth opened its mouth and swallowed them and their households, and all those associated with Korah, together with their possessions.

Granted, his children aren’t specifically mentioned, but it does seem implied.

The total number of Reubenites eligible for military service is 43,730.

Simeon

Back in Genesis 46, the Simeon’s sons are named as: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul. Here, however, the list is:

  • Nemuel, sire of the Nemuelites
  • Jamin, sire of the Jaminites
  • Jachin, sire of the Jachinites
  • Zerah, sire of the Zarhites
  • Shaul, sire of the Shaulites

For whatever reason, the lines of Jemuel, Ohad, and Zohar seem not to have survived, and Simeon apparently picked up Nemuel and Zerah somewhere.

I find it interesting that Jemuel and Nemuel, and Zohar and Zerah are quite similar. I wonder if these are equivalents from two different narrative traditions.

The total number of Simeonites eligible for military service is 22,200.

Gad

We get some more name funkiness with Gad. According to Genesis 46, his sons are: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. Here, however, they are:

  • Zephon, sire of the Zephonites
  • Haggi, sire of the Haggites
  • Shuni, sire of the Shunites
  • Ozni, sire of the Oznites
  • Eri, sire of the Erites
  • Arod, sire of the Arodites
  • Areli, sire of the Arelites

The lists seem to match, but quite a few spellings have changed.

The total number of Gad’s descendants eligible for military service is 40,500.

Judah

Judah’s story matches up with the genealogy in Genesis 46. I guess they kept better records, or something. His sons were:

  • Er (deceased, no kids)
  • Onan (deceased, no kids)
  • Shelah, sire of the Shelanites
  • Pharez, sire of the Pharzites
  • Zerah, sire of the Zarhites

We get some further subdivision with the sons of Pharez:

  • Hezron, sire of the Hezronites
  • Hamul, sire of the Hamulites

Total eligible soldiers from Judah: 76,500.

Issachar

Issachar’s sons, according to Genesis 46, are Tola, Phuvah, Job, and Shimron. Once again, there’s quite substantial differences. His sons here are:

  • Tola, sire of the Tolaites
  • Pua, sire of the Punites
  • Jashub, sire of the Jashubites
  • Shimron, sire of the Shimronites

Again, the names are kinda similar, just enough to suggest that they come from different oral traditions.

Total descendants of Issachar eligible for military service: 64,300.

Zebulun

Zebulun’s family kept better records. In both versions, his sons are:

  • Sered, sire of the Sardites
  • Elon, sire of the Elonites
  • Jahleel, sire of the Jahleelites

There are 60,500 eligible soldiers among the Zebulunites.

Joseph

Joseph, of course, had two sons: Manasseh and Ephraim. Both are kinda sorta heads of their own tribes, depending on how the count is made.

Manasseh’s sons are:

  • Machir, sire of the Machirites

Machir, in turn, fathered Gilead, sire of the Gileadites.

Gilead’s sons are:

  • Jeezer, sire of the Jeezerites
  • Helek, sire of the Helekites
  • Asriel, sire of the Asrielites
  • Shechem, sire of the Shechemites
  • Shemida, sire of the Shemidaites
  • Hepher, sire of the Hepherites

It’s unclear through which of these sons the Gileadites are counted.

Hepher also had a son: Zelophehad. Unfortunately, Zelophehad only had daughters:

  • Mahlah
  • Noah
  • Hoglah
  • Milcah
  • Tirzah

So if the line of Hepher is getting named as a land recipient, that implies that there’s some way for these women to pass their father’s land to their own children.

Total soldier-able descendants of Manasseh: 52,700.

Ephraim’s sons are:

  • Shuthelah, sire of the Shuthalhites
  • Becher, sire of the Bachrites
  • Tahan, sire of the Tahanites

Shuthelah sired Eran, who sired the Eranites. Did Shuthelah have other sons, or are all Shuthalhites also Eranites and vice versa?

There are 32,500 eligible soldiers among the descendants of Ephraim.

Benjamin

With Benjamin, we get some genealogical issues. Benjamin’s sons are:

  • Bela, sire of the Belaites
  • Ashbel, sire of the Ashbelites
  • Ahiram, sire of the Ahiramites
  • Shupham, sire of the Shuphamites
  • Hupham, sire of the Huphamites

Only Bela (named Belah) and Ashbel are found in Genesis 46, listed along with their brothers: Becher, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

Then, from Bela, we get his sons:

  • Ard, sire of the Ardites
  • Naaman, sire of the Naamites

Notice that both of these were listed as Benjamin’s sons, not his grandsons, in Genesis 46.

The total military contingent provided by the tribe of Benjamin is 45,600.

Dan

In Genesis 46, Dan’s only son is named Hushim. Here, of course, his son’s name is Shuham (sire of the Shuhamites).

Descendants of Dan, you only had one name to remember! Sheesh!

Total descendants of Dan eligible for military service: 64,400.

Asher

In Genesis 46, Asher’s children are named Jimnah, Ishuah, Ishni, Beriah, and a daughter named Serah. Here, his children are named:

  • Jimna, sire of the Jimnites
  • Jesui, sire of the Jesuites
  • Beriah, sire of the Beriites
  • Sarah

Back in Genesis 46, Beriah’s sons are Heber and Malchiel, which matches the names given here (sires of the Heberites and Malchielites, respectively).

Not that I’m complaining, but I find it interesting that Serah/Sarah is named in both genealogies, especially given that there’s no mention of anything special about her. She’s not sire to any sub-tribe, so there’s really no reason to mention her in this census.

I’m apparently not the only one to be confused. It seems that some early midrash composers felt that she wouldn’t be mentioned unless there was something pretty special about her, so there’s a fairly substantial collection of fanfic that’s been written about her.

The total number of Asher’s descendants who are eligible for military service is 53,400.

Naphtali

Naphtali’s sons are:

  • Jahzeel, sire of the Jahzeelites
  • Guni, sire of the Gunites
  • Jezer, sire of the Jezerites
  • Shillem, sire of the Shillemites

The total number of eligible soldiers among the descendants of Naphtali is 45,400.

Adding them up

That’s a total of 601,730, only 1,820 fewer people than counted in the last census. That’s a pretty amazing reproduction rate, considering the fact that God’s been killing these people by the thousands for a few years now.

What’s interesting to me is to compare the two censii and see how the various tribes made out. Reuben, Gad, Ephraim, and Naphtali all saw a reduction, mostly in the 2,000-8,000 range.

Some tribes actually grew, albeit modestly: Judah, Issachar, Zebulun, Benjamin, Dan, and Asher.

But the really surprising ones are Simeon and Joseph. Simeon, apparently, really ticked God off, because at 37,100, they took the heaviest losses. As for Joseph, Manasseh and Ephraim appear to have traded places, with Manasseh going from 32,200 to 52,700, and Ephraim going from 40,500 to 32,500. A rather impressive feat from Manasseh!

Levi

The Levites, not being eligible for receiving land, are counted separately. They are divided into three groups, after Levi’s sons:

  • Gershon, sire of the Gershonites
  • Kohath, sire of the Kohathites
  • Merari, sire of the Merarites

We’re also given a list of “the families of the Levites” (v.58), though there’s not indication of how they are connected to the original three branches:

  • Libnites
  • Hebronites
  • Mahlites
  • Mushites
  • Korathites

We’re also told that Kohath had one son, Amram, who married his aunt, Jochebed. They are the parents of Aaron, Moses, and Miriam.

Aaron’s sons are Nadab, Abihu, Eleazar, and Ithamar. The first two, of course, were killed in Leviticus 10.

While the rest of the tribes are counted by how useful they’d be as soldiers, Levites are counted for that whole weird redemption business we heard about in Numbers 3. Because of this, all Levite males a month old or over are counted. Yet still, the total only comes to 23,000.

Numbers 14: The people are revolting!

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When we finished up last time, the scouts (minus Caleb) were making an “evil report” about all the nasty stuff awaiting the Israelites in Canaan.

Frightened, the people start to question Moses and Aaron’s leadership. Believing that they have no future ahead of them, they regret that they will be dying in the wilderness rather than in their own homes back in Egypt – an understandable concern given the realities of burial and remembrance for the dead in nomadic societies, combined with the emphasis on ancestors and genealogies that we’ve seen so far in our story.

Of course, the point of this story is that the people aren’t trusting God, they’ve lost confidence that he’ll be able to pull off the whole Canaan thing. From a Small Gods perspective, it makes total sense that God would be really upset by this lack of faith since it would, literally, diminish his power (and himself!). It also makes sense in a cultural context where gods are worthy of worship based on their displays of power, which makes “we’re just not sure you can pull this off” mean effectively the same thing as “I’m planning to cheat on you, Barbara.”

Over and over again, we’ve seen that the narrative’s emphasis is on God’s power, not his goodness, love, or any other trait. This only makes sense in a henotheistic context. Also, from a relationship standpoint, it seems that God is putting his eggs in the wrong basket. A relationship that is based on one party always outperforming the competition is on inherently shaky ground. I think that it might have been better for God if it had focused instead on developing a relationship of mutual respect and understanding. Just as an example, anticipating that his people – as mortals – would need to eat and not waiting until they beg him for food to provide it. Another example would be to then not slaughter a whole bunch of them when they ask for some variety in their diet. Obviously, it’s not ideal to base a relationship solely on material gifts, but that would certainly have been a better start than simply reminding the people on a regular basis of how easily he can make their heads go squishy.

But David Plotz points out that the focus on God’s experience of the events may be missing the point for the humans:

But can you blame them? One of the lessons of the Iraq occupation is that people who’ve been oppressed for generations are not immediately ready for tolerant, rational self-government. They have habits of violence and intolerance and suspicion of authority that can’t be shrugged off in a moment. The Israelites were in bondage for 400 years, enslaved to brutal dictators: It’s unreasonable to expect them to immediately govern themselves and trust in God. God abandoned them for 20 generations, and He expects them to count on Him after a few months. I understand the Israelites’ fears—they needed, perhaps, a gentler God.

In any case, they decide to choose a new leader and return to Egypt.

Of course, Moses and Aaron come to God’s defence – and this time they are joined by Joshua, son of Nun, and Caleb, son of Jephunneh. Moses and Aaron fall on their faces while Caleb and Joshua take up clothes-rending duty and tell the people that the land they had spied out really is quite lovely.

Gone off the deep end a little, the people respond by agreeing to “stone them with stones” (v.10), which seems rather more dignified than being stoned with, say, aubergines, but nonetheless rather unpleasant.

God has a say

God’s not about to let a bunch of hooligans harm his BFF, so his “glory” swoops down to the tent of meeting.

Moses and the Messengers from Canaan, by Giovanni Lanfranco, 1621-1624

Moses and the Messengers from Canaan, by Giovanni Lanfranco, 1621-1624

“How long will this people despise me?” (v.11), he asks Moses. It’s a bit needy, isn’t it? I mean, putting it into human terms, this question really isn’t very flattering. The guy has just spend pages upon pages giving the people a huge set of rules, many of which seem to have no purpose other than making sure that the Israelites can’t have any non-Israelite friends. Then, nearly every time the people ask him for anything or disobey any of this huge number of commandments (including ones they don’t even know about yet), he slaughters them in rather horrible ways. With the exception of manna, the only thing he’s done for them in return so far is promise that things will be different once they get to his house. And yet, the people who’ve seen his house say that it’s a death trap. Is it really unreasonable for the people to start having some doubts? Maybe, instead of whining to Moses that he isn’t being loved on enough, God could, I don’t know, maybe send the people a box of chocolates? Preferably not ones infected with a “very great plague” (Num. 11:33).

True to form, God proceeds quickly to threats: “I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they” (v.12).

So yeah, why don’t the people trust God? Because he sees people as utterly disposable and his go-to reaction to not getting everything his way is to massacre everyone and start over with a new family.

Moses’ counter-argument

Moses comes back with a response that says a whole lot about the dynamic – and characters – at play:

  1. If you kill them now, everyone is going to assume that you killed them off because you weren’t able to make good on your promises.
  2. You keep telling us that you are “slow to anger, and abounding in steadfast love, forgiving iniquity and transgression” (v.18) – quoting God’s own words from Exodus 34:5-8 – so how about acting like it?

Right, so God is terribly concerned about keeping up appearances, and even Moses can see that there’s a disjoint between God’s displayed character and the way he describes himself.

This whole speech makes me wonder if we humans are allowed to hold God accountable, or if this is a patriarch-only thing. One of the common arguments against atheists speaking about the immorality of the Bible (or of whatever Religious Person X claims that God thinks) is that God is the Judge, not subject to the judgement of mere humans.

I mean, sure, Moses is appointed by God to his position – as have been all the other patriarchs who have argued with him (such as Abraham). So are we to see Moses as a model for emulation, or does he have a special ball-buster dispensation? Frankly, given the brouhaha we had recently over Moses’ right to marry outside his ethnic group, I’m inclined to think that this is a special case. Still, though, I could see an argument being made.

The 40-year plan

It works, and God is convinced, but he’s not about to let the slight go unpunished. So he decrees that “none of the men who have seen my glory and my signs which I wrought in Egypt and in the wilderness, and yet have put me to the proof these ten times and have not hearkened to my voice, shall see the land which I swore to give to their fathers” (v.22-23).

He then singles Caleb out – “because he has a different spirit and has followed me fully” (v.24) – to survive the wilderness and make it into Canaan. It’s an interesting little aside for two reasons:

He names Caleb but not Joshua, who is later said to be Moses’ successor as the leader of the Israelites. The sparing of Joshua doesn’t come up until much later (verse 30), where he is named alongside a repeat of Caleb. This suggests to me that the Caleb tradition was originally separate from the Joshua tradition, and that the two stories were later melded together.

He doesn’t name either Moses or Aaron. Were they, too, included among those who put God “to the proof”? I’m guessing that it’s more likely that the authors already knew that they wouldn’t make it into Canaan, but reading the Bible as a straight narrative, this would be a really great “bwuh??” moment for the two of them.

But who is Caleb, anyway? For all the favour he’s getting in Numbers 13-14, I don’t recall hearing his name anywhere else in the narrative, nor do I remember his name from Sunday School. So what happened to the tradition that included such lavish praise from God?

But back to the decree, it may have some logic behind it. Continuing David Plotz’s point from above that the Israelites are just coming out of an oppressive situation and therefore will have “have habits of violence and intolerance and suspicion of authority that can’t be shrugged off in a moment”:

But for the same reason, it’s very hard to argue with God’s 40-year plan. Just as it took a generation for Korea and Germany to shake off their war trauma, and as it will certainly take a generation (or more) for Iraq to trust democracy, so the Israelites needed a generation. The freed slaves would never have been able to conquer the Promised Land—they were too timid and unstable. The testing of the desert journey—the self-sufficiency it required of the young Israelites—hardened them for conquest. God is cruel but practical, ruthless for a purpose.

The “evil report”

As I noted at the very end of Numbers 13, it’s not quite clear from the text (or, at least, my translation) whether the “evil report” refers to a lie or just to bad news. If it’s a lie, there’s no motivation provided since, surely, the scouts would benefit from settlement. If it’s just bad news, then the next passage becomes rather troubling.

The spies are blamed for making the people “murmur against [Moses]” when they “brought up an evil report against the land” (v.36-37). Moses isn’t even pretending that it’s about lacking faith in God here. It’s just, straight up, he wants to be the leader and the spies’ report threatened his position. And it still isn’t clear whether their crime was lying or simply bringing back bad news.

And the fact that the Moses leads the people in a retreat “since the Amalekites and the Canaanites dwell in the valleys” (v.25) suggests that maybe the report really was accurate, and that Caleb’s gung-ho attitude in Num. 13:30 could have gotten the Israelites killed.

But it doesn’t matter. They said something that Moses didn’t like so, of course, they all die from a plague. Except for Joshua and Caleb, who are spared.

Why is Joshua spared? Only Caleb is named as having contradicted the “evil report,” yet not only is Joshua also spared when all the others are killed, he will even go on to become Moses’ successor.

Well, the people are told about the whole 40 years in the wilderness thing, so they decide to backpedal and take Caleb’s advice. They head out to the hill country, ready to start conquering Canaan. But Moses tells them that it’s too late now, they aren’t going with God (or the ark), and therefore will be killed. Sure enough, the Amalekites and Canaanites attack, defeating them, and pursuing them all the way to Hormah.

So, to recap, the spies told everyone that the people living in Canaan are too strong to defeat, and they are killed for doing so. But then the people try to enter Canaan and they find that the people living there are too strong to defeat. Sounds about right?

Numbers 13: Return of the Nephilim

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Being now so close to Canaan, Moses can’t help but take a little peek. So he chooses 12 scouts – one from each tribe minus Levi because the Levites apparently don’t have to do anything related to the mundane world. The people chosen to be scouts are “all of them men who were heads of the people of Israel” (v.3), though the list doesn’t match the list of leaders presented in Numbers 1.

  • Of the tribe of Reuben, Shammua the son of Zaccur;
  •  Of the tribe of Simeon, Shaphat the son of Hori;
  • Of the tribe of Judah, Caleb the son of Jephunneh;
  • Of the tribe of Issachar, Igal the son of Joseph;
  • Of the tribe of Joseph – Ephraim branch, Oshea the son of Nun;
  • Of the tribe of Joseph – Manasseh branch, Gaddi the son of Susi;
  • Of the tribe of Benjamin, Palti the son of Raphu;
  • Of the tribe of Zebulun, Gaddiel the son of Sodi;
  • Of the tribe of Dan, Ammiel the son of Gemalli;
  • Of the tribe of Asher, Sethur the son of Michael;
  • Of the tribe of Naphtali, Nahbi the son of Vophsi;
  • Of the tribe of Gad, Geuel the son of Machi.

He then specifically calls “Oshea the son of Nun Jehoshua” (or, as my Study Bible has it, “Hoshea the son of Nun Joshua”). I would have assumed that this would be the same person as Oshea the son of Nun, but then why is be being called again separately? There’s no indication that he’s to be the leader of the scouts, or that he’s being singled out for any particular purpose. The name is merely repeated (with the alteration to the father’s name). Is he a thirteenth scout? Or does the text just really want to highlight that Joshua is one of the dudes going?

The Scouting

Possible scouting path

Possible scouting path

The 12 scouts head out and seem to make a good tour, visiting such sites as the wilderness of Zin, Rehob, Hamath, the Negeb, Hebron, and the valley of Eshcol.. I found this neat map on the Generation World ministry website that illustrates the path the scouts may have followed.

As a little archeological side note, the text claims that Hebron was built seven years before Zoan in Egypt. According to my Study Bible: “Zoan or Tanis [was] rebuilt as the Hyksos capital around 1700 B.C.” (p.180).

If we accept the date of the exodus as somewhere around 1450 B.C., that would put Hebron at between 200-300 years old at this point in the narrative.

Numbers 13 - Abraham Schloss bis ZionAnyways, so the scouts find lots of nice things, including a single cluster of grapes so great that they had to carry it “on a pole between two of them” (v.23), as well as pomegranates and figs. They also encounter descendants of Anak: Ahiman, Sheshai, and Talmai. Though I’m not sure how they know their names unless they approached them, and it seems implausible that they approached them given that they are set up as hostiles.

The whole trip takes 40 days (of course it does). When they return, they can’t stop gushing about how awesome Canaan is. They describe it as “flow[ing] with milk and honey” (v.27), a turn of phrase first used in Exodus 3:8, where God promises to bring  the Israelites out of Egypt and “unto a good land and a large, unto a land flowing with milk and honey.”

But it’s not all positive. The scouts also report that the people there are strong, and that their cities are large and fortified. Plus, the descendants of Anak are there and, well, you know how they are.

Speaking of the current inhabitants, the scouts report that:

  • The Amalekites are in the Negeb.
  • The Hittites, Jebusites, and Amorites are in the hill country.
  • The Canaanites are by the sea and along the Jordan river.

You will remember the Amalekites from their subduing in the battles of Genesis 14, and from their chronologically confused battle with Joshua in Exodus 17.

Getting Antsy

But then Caleb, Judah’s scouting representative, steps in and calls for the Israelites to “go up at once, and occupy it [Canaan]; for we are well able to overcome it” (v.30).

Numbers 13 - Nephilim Skeleton

Note: This was an entry in an image editing contest. No Nephilim skeletons have yet been found.

The other scouts disagree, and they bring “and evil report of the land which they had spied out” (v.32). David Plotz adds the detail that Joshua did not join them, but I’m not seeing anything like that in my text.

The “evil report” is that the land “devours its inhabitants” (v.32), and the people living there (the ones being devoured?) are giants. These giants are Nephilim – the ones we saw way back in Genesis 6:4 and who are now being called the sons of Anak, “who came from the Nephilim” (v.33). In the hyperbole we’re accustomed to seeing in the Bible, these Nephilim are described as so tall that “we seemed to ourselves like grasshoppers, and so we seemed to them” (v.33).

Now, the Nephilim in Genesis had been given as an example of the corruption that ran rampant in the antediluvian period, and were one of the reasons why God decided to kill everyone except for Noah and his family. So what are they doing still around?

One blogger read this appearance back into Genesis 6:4 – “The Nephilim were on the earth in those days, and also afterward” (emphasis mine). According to that person, the “also afterward” refers to the period after the flood. It still doesn’t explain how they survived the flood that killed “everything that is on the earth” (Gen. 6:17), but it does seem to suggest that, at least at some point, someone involved in the production of the Bible may have had the same concerns.

Though the whole discussion may not matter. When the text says that the other scouts gave an “evil report,” does that mean that the report was bad news, or does it mean that they are lying? Are they exaggerating the dangers presented by the inhabitants of Canaan as an argument against Caleb’s gung-ho enthusiasm, or are they merely reminding Caleb of how bloody tall the current occupants of the land are? And if they are lying, what is their motivation?