December 18, 2015
11. 1-2 Chronicles, Bible, Old Testament
1 Chronicles, Ahaz, Aijalon, Amasa, Assyria, Azariah, Azrikam, Baal, Berechiah, Beth-shemesh, Bible, Book of the Kings of Judah and Israel, Damascus, David, Edomite, Elkanah, Ephraim, Gederoth, Gimzo, Hadlai, Hezekiah, Hinnom, Israel, Jehizkiah, Jericho, Jerusalem, Johanan, Judah, Maaseiah, Meshillemoth, Negeb, Oded, Old Testament, Pekah, Philistine, Remaliah, Samaria, Shallum, Shephelah, Soco, Syria, Tilgathpilneser, Timnah, Zichri
After a run of good kings, we’re about due for a bad one, and this one is really bad. Unfortunately, our sources can’t seem to agree on exactly what he did. The Kings parallel for this chapter is 2 Kgs 16, and the two are quite different.
The basic biographical details remain the same in both sources: Ahaz was 20 years old when he became king, and he reigned for 16 years. Interestingly, his mother is not named in either source – rather odd for the Judean kings.
The summary of his rule is bad. Israel bad. But the Chronicler tells us that he made molten images of Baal, burned incense in the valley of the son of Hinnom, and made his sons pass through fire (likely meaning that he sacrificed them, as several translations have it). Kings, however, only has him worshipping outside of the Temple and making a single son pass through fire.
Whatever his crimes, God punishes him by sending enemies against Judah. The first is Syria, though the Chronicler doesn’t name the responsible king (given as King Rezin in 2 Kgs 16:5), and many Judahites are taken captive back to Damascus.
The next enemy is Israel, led by King Pekah son of Remaliah. In Kings, Pekah manages to besiege Jerusalem, but isn’t able to conquer it, and that is all that we hear of the attack.
In the Chronicler’s version, however, Pekah thoroughly defeats Ahaz, slaying 120,000 Judahite men of valour in a single day. One of their member, named Zichri, murders Ahaz’s son Maaseiah, his palace commander Azrikam, and his second in command Elkanah.
The Israelites also take spoils and 200,000 women and children captives back to Samaria. When they reach the city, however, they are met by the prophet Oded. Oded appeals to them not to keep the captives, highlighting the kinship between the Israelites and the Judahites, because their war was only one because of God’s anger against the Judahites – yet have the Israeltes themselves not done plenty to anger God as well?
Four chiefs pay attention to Oded’s words: Azariah son of Johanan, Berechiah son of Meshillemoth, Jehizkiah son of Shallum, and Amas son of Hadalai. They go out to meet the incoming army and command them not to bring the captives into Samaria lest they bring guilt down on Israel, “in addition to our present sins and guilt” (2 Chron. 28:13 – which, I will venture, is a fabricated quote).
So the army gives the captives over to the four chiefs, who cloth them with their own spoils, provide them with food and water, mount the feeble up on donkeys, and bring them to their kin in Jericho. Then they retreat back to Samaria.
In the Kings account, Ahaz appears to the king of Assyria, Tilgath-pileser (here called Tilgath-pilneser) for help against the Syrians and Israelites. In that version of the story, the Assyrians agree, and they conquer Syria and kill its king.
Here, however, Ahaz appeals for help against the Edomites, who joining the party in Judah and taking captives (while in 2 Kgs 16:6, the Edomites are only taking back land that Judah had previously taken from them, and instead of taking captives, they send the settled Judahites back to Judah proper).
The Chronicler also throws in a mention of Philistines, absent in 2 Kings 16, who are raiding and conquering several of Judah’s cities.
Another major difference is that, here, Tilgath-Pilneser refuses, joining in on Judah’s beat down rather than coming to Ahaz’s aid.
This causes a problem for the list of Ahaz’s sins, however. In Kings, Ahaz goes to Damascus to meet with Tilgath-pileser. While there, he is so impressed with their altar that he has a replica built in Jerusalem – the building carried out by the priest Uriah.
The Chronicler, however, has Ahaz taking up the worship of the Syrian gods, after seeing the Syrians win their battles. So while the Chronicler has Ahaz impressed with the power of the Syrian gods, Kings has the Syrians defeated and their king killed. And while he does take the design for the Syrian altar, his interest seems to be purely aesthetic, and there’s no indication that he worshipped any god other than Yahweh on it.
And while in both sources, Ahaz raids the Temple for treasures, it’s only in Chronicles that he shuts up its doors (while Kings certainly seems to indicate that worship continued there). In Chronicles, Ahaz also built altars all around Jerusalem and made high places all over Judah.
On a roll, the Chronicler gives us one final difference when he has the dead Ahaz buried in the city, not in the tombs of the kings of Israel. In 2 Kgs 16:20, however, it’s clear that he is buried with his ancestors. The Chronicler seems to like the idea of a burial council that decides the worthiness of each king after his death.
September 25, 2015
11. 1-2 Chronicles, Bible, Old Testament
1 Chronicles, Abishai, Ammonite, Arammaacah, Bible, David, Elhanan, Euphrates, Gath, Gezer, Gittite, Goliath, Hadadezer, Hanun, Hushathite, Israel, Jair, Jericho, Jerusalem, Joab, Jonathan, Jordan, Lahmi, Maacah, Medeba, Mesopotamia, Nahash, Old Testament, Philistine, Rabbah, Shimea, Shophach, Sibbecai, Sippai, Syrian, Zobah
Chapter 19 parallels 2 Samuel 10, skipping the story of David finding Mephibosheth, Jonathan’s son. The author of Samuel seemed to be trying to lessen the perception of David as a usurper by emphasizing his positive relationship with Saul’s heir, his rival. And so the love David and Jonathan shared is emphasized, and David is shown to extend great kindness to Jonathan’s son (even though Mephibosheth, and his descendants, could easily become David’s rivals – whether or not Mephibosheth was being kept in David’s court as a prisoner/hostage is a different discussion).
The Chronicler, however, simply is not interested in Saul’s failed dynasty. As far as he is concerned, it was a false start, lacking in the legitimacy of David’s true dynasty. Given this, portraying David’s relationships with his rival Saulides becomes unimportant, and the Chronicler merely skips over those details.
At War Again
King Nahash of the Ammonites has died, and is succeeded by his son, Hanun. As in 2 Sam. 10, the text tells us that Nahash had been good to David, so David wishes to be good to his son in return. Though both versions of the story mention this, Nahash’s actual faithful dealings are not recorded. All we hear about him prior to this episode is that he was harassing the citizens of Jabesh-gilead in 1 Sam. 11. This provides an opportunity for Saul to achieve his first military victory.
In any case, David decides to send messengers to console Hanun in his mourning. At least, that’s what the text tells us. Hanun and his court immediately suspect that the messengers are actually spies, scouting out their lands in preparation for an invasion. This isn’t an unreasonable assumption, given all the aggressive wars David has been fighting in the last few chapters. And since we have no record of Nahash’s faithful dealings with David, only his history of antagonism toward Israel under Saul, it’s hard not to side with the new king.
Hanun mistreats David’s messengers, from ‘Speculum humanae salvationis’, c.1450
There is a further strike against David’s story: Deut. 23:3-6 forbids such kindnesses toward the Ammonites (and Moabites). James Pate discusses some possible loopholes, and of course we can always argue that this story comes from a different tradition than the prohibition in Deuteronomy and therefore cannot legitimately be applied. Still, I’m siding with Hanun’s suspicion on this one.
Unfortunately, Hanun’s retaliation seems rather ill-considered, as he shaves and partially disrobes the messengers before sending them back to David. The men are so humiliated that David tells them to stay in Jericho until their bears have grown back in (in many cultures, particularly around the middle east, facial hair is seen as a sign of adulthood – often not allowed to grow in until a man is married; in shaving the messengers’ beards, Hanun was emasculating them, symbolically removing their status as the patriarchs of their families).
The text tells us that the Ammonites quickly realize their mistake, that they’ve made an enemy out of a potential friend, and that it is for this reason that they gather up an army. It seems more likely, however, than the shaving of the messengers was, in itself, a declaration of war. I realize that Hanun was new to his crown, and that new kings can sometimes be a little overzealous in trying to establish their power (and with good reason, since factions often use the occasion of a new and inexperienced king to reshuffle power structures), yet the act seems far too pointed and hostile to be explained as a simple miscalculation.
In any case, they spend 1,000 talents of silver on mercenary chariots (32,000 of them) and horsemen from Mesopotamia, Aramaacah, and Zobah. For comparison, Amaziah will later hire 100,000 men for a mere 100 talents in 2 Chron. 25:6. The numbers are a little different in 2 Sam. 10:6, however, where the Ammonites hire 20,000 infantry, plus 1,000 men with the king of Maacah, and 12,000 men of Tob (suggesting that the figure for the number of chariots in this chapter is the sum of the total number of men – charioteers or no – listed in 2 Sam. 10; the king of Maacah, and presumably his 1,000 men, are listed separately in 1 Chron. 19:7).
When David learns that the Ammonites are mustering, he sends Joab out to deal with them.
The battle doesn’t go well for Joab, however, and he is surrounded. Thankfully, Joab comes up with the amazing, clever, and totally realistically likely to win strategy of splitting his army in half so he can focus on each front separately. He keeps command of the half fighting the Syrians, while he puts his brother Abishai in charge of fighting the Ammonites. The idea is that they will divide and conquer, helping each other out if either half becomes overwhelmed.
When Joab advances on the Syrians, they flee before him. When the Ammonites see that their allies are fleeing, they, too, flee, and Joab returns to Jerusalem victorious.
Having been defeated, the Syrians send out messengers to the other half of the Syrian army, led by Shophach, which was located on the other side of the Euphrates.
Realizing that the Syrian forces are about to return in force, David gathers up a large army and crosses the Jordan to meet them. The Syrians are routed, and the commander, Shophach, is killed. The Israelites also kill 7,000 charioteers and 40,000 infantry (1 Chron. 19:18), whereas 2 Sam. 10:18 has them kill 700 charioteers and 40,000 horsemen.
In the Spring…
Chapter 20 begins as 2 Samuel 11 did, in the springtime, when kings are wont to make war. As in the case of 2 Samuel 11, it is Joab who leads the army out to harass Ammonites and besiege Rabbah, while David remains in Jerusalem.
The Chronicler keeps the verse, though it reflects poorly on David (kings are meant to go to war in the spring, so what is David doing staying behind?). He does not, however, keep the story that follows. In fact, Bathsheba is mentioned only once in all of Chronicles, and that is as the mother of Solomon in 1 Chron. 3:5, where she is referred to as Bathshua.
And so instead of using the opportunity of his staying behind to rape the wife of Uriah (a loyal member of David’s inner circle) and then cover up the crime by arranging for Uriah to be killed in battle, the Chronicler’s David is merely staying behind in Jerusalem until Joab is victorious.
Skipping forward to 2 Sam. 12:30-21, once Joab takes the city of Rabbah, David comes up to collect its king’s crown – a huge honking thing weighing a whole talent of gold (I am assured that this is a lot, and James Pate discusses some of the theories that have been proposed to allow David to wear such a heavy thing).
In addition to the crown, David returns from the war in which he did not participate with quite a lot of booty, including an enslaved population. It seems that they didn’t stop at Rabbah – though it is the only city mentioned – but instead went on to take the rest of the Ammonite cities before returning to Jerusalem.
Skipping over many of the less utopic episodes of David’s career – including the incestuous rape of his daughter, his son’s rebellion, David’s flight from Jerusalem, the execution of more of Saul’s descendants, and the general disgruntlement of the northern tribes – the Chronicler takes us all the way to 2 Sam. 21:18-22, when the Israelites are again at war with the Philistines.
This time, they are to fight at Gezer (which is God in 2 Sam. 21:18). It is here that Sibbecai the Hushathite slew Sippai (called Saph in 2 Sam. 21:18), who was descended from giants. After that, the Philistines were subdued for a while.
But not a long while. In another war, Elhanan son of Jair slew Lahmi, who was the brother of Goliath. Yes, that Goliath. In the corresponding passage, Elhanan slew Goliath himself, and no mention is made of Lahmi (2 Sam. 21:19 – which the KJV alters to bring into alignment with 1 Chron. 20:5 and to avoid contradiction with 1 Sam. 17:49-51).
In yet another war, there was a tall, six-fingered, six-toed man who was also descended from giants, and who was defeated by Jonathan, David’s nephew through Shimea.
Regarding Goliath, Paul Davidson has a really great deconstruction of the “so who actually killed Goliath?” problem on his blog, Is That In The Bible? Over at Remnants of Giants, Dr. Deane Galbraith looks at efforts to diagnose Goliath’s gigantism and why that may or may not (mostly not) be supportable by the text.
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.
June 22, 2015
10. 1-2 Kings, Bible, Old Testament
2 Kings, Ahikam, Arabh, Babylon, Bible, Chaldean, Egypt, Elishama, Evilmerodach, Gedaliah, Hamath, Ishmael, Jaazaniah, Jehoiachin, Jericho, Jerusalem, Jew, Johanan, Judah, Kareah, Maacathite, Mizpah, Nebuchadnezzar, Nebuzaradan, Nethaniah, Netophathite, Old Testament, Riblah, Seraiah, Shaphan, Solomon, Tanhumeth, Zedekiah, Zephaniah
I mentioned in the last chapter that the Chaldeans were the tribal group that had taken control of Babylon, and the Neo-Babylonian Empire – the empire that Judah is currently dancing with – was ruled by a Chaldean dynasty.
While at the time, I was making the argument that the mention of “Chaldeans” was meant to indicate a group separate from those directly under Babylonian control (in other words, not the state army). Here, however, “Chaldeans” is apparently used interchangeably with “Babylonians.” I will still be trying to use whichever term the text uses in that instance, just in case, but I’m not perceiving that a distinction is being made.
At the very end of the last chapter, Zedekiah rebelled against Babylon. It’s unclear why he would have done this, particularly since he had been installed by Babylon in the first place, but the results were disastrous.
From this point onwards, the dates are given with absolute precision. No longer are we learning only the year of an event, but also the month and even the day.
So in the 10th day of the 10th month of the 9th year of Zedekiah’s reign, Babylon retaliated, besieging Jerusalem. The siege lasts about a year and a half before the famine in Jerusalem became unbearable.
In what appears to be a desperate bid to save himself, Zedekiah breaches his own wall and, with a bunch of soldiers, makes a run for it at night, heading for the Arabah. The venture fails, however, and the Chaldeans soon overtake the fleeing Hebrews. They manage to capture Zedekiah and bring him before Nebuchadnezzar.
Siege and Destruction of Jerusalem by the Romans, by David Roberts, 1850
As punishment, they make Zedekiah watch as they kill his sons, then put out his eyes. The last thing he ever saw was the murder of his children.
He was then bound and taken to Babylon.
The city now fallen, Nebuchadnezzar’s captain of the bodyguard, Nebuzaradan, burned the city to the ground – including Solomon’s temple. The Chaldean soldiers even tore down the city’s walls. All the people remaining, regardless of their allegiances, were taken off into exile (except, we are told, for the very poorest, who are left behind to tend the farms).
The fall of Jerusalem occurs, we are told, in the 19th year of Nebuchadnezzar’s rule. Unless I’ve missed something, the math adds up, as Nebuchadnezzar had already ruled 8 years by the time he installed Zedekiah as king of Judah (2 Kings 24:12), and Zedekiah ruled 11 years (2 Kings 24:18).
Presumably before setting the fires, the Chaldeans raid the temple for its metals – particularly bronze, silver, and gold. Anything too large to be carried off whole was broken down. It’s difficult to imagine how much gold was left after Nebuchadnezzar did the same thing in 2 Kings 24:13, but it seems that they were able to find something.
After razing the city, Nebuzaradan took the chief priest (Seraiah), second priest (Zephaniah), the three keepers of the temple’s threshold, the military commander, the commander’s secretary, the give men of the king’s council, and 60 other unspecified men. Be brought them to Nebuchadnezzar, who had them killed.
Tim Bulkeley points out that the description of the razing of Jerusalem isn’t nearly as awful as some of the other sieges we’ve read about. On the whole, it seems that Babylon was almost kind in their treatment of the Judahites. And yet, at the same time, the horror of the destruction was a much greater blow to the Jewish psyche. After all, Jerusalem was the seat of God’s power, and what did it say about God to have it destroyed? That, of course, is what the Hebrew people in exile had to sort out.
The Unfortunate Gaffer
The Babylonians have another go at installing a local man to govern Judah – this time as governor rather than as king. They choose Gedaliah, the son of Josiah’s advisor Ahikam (2 Kings 22:12). Though not of the royal dynasty, he would clearly have been well positioned to know what needed to be known about the nation’s governance, and would have all the right connections.
Apparently quite soon after, a number of men present themselves to Gedaliah at Mizpah (apparently a temporary replacement capitol following the destruction of Jerusalem) to swear their allegiance. Among them were: Jehoanan son of Kareah, Seraiah son of Tanhumeth, Jazaniah son of ‘the Maacathite’, and Ishmael son of Nethaniah. This last was, apparently, a member of the previously-royal Judahite dynasty.
When the men swear their allegiance, Gedaliah delivers a short speech in which he urges them not to fear the Chaldean occupation. So long as they serve Babylon, he says, everything will be fine!
Unfortunately for me, all was not fine. Just a few months later, Ishmael gathered together ten men and murdered Gedaliah, along with both Jewish and Chaldean people with him. After that, they flew to Egypt in fear of the Chaldeans.
It’s hard to imagine what Ishmael was hoping to achieve. Was he trying to restore his dynasty? Become king himself? Or was it simply an act of defiance?
The book ends with Jehoiachin, who had been in exile 37 years when Evil-merodach (who has one of the best names in the Bible so far) became king of Babylon. He “graciously freed” Jehoiachin (2 Kings 25:27), and treated him extremely well and with high honour – even going so far as seating him higher than all of the other kings (presumably excluding himself) in Babylon.
My study Bible explains that there may be a very good reason for concluding the book in this way: “The writer may have used this information to end hi sbook with a note of modest hope, as though to say (in spite of 24.9): the Davidic dynasty has not been snuffed out.”
April 10, 2015
10. 1-2 Kings, Bible, Old Testament
2 Kings, Bethel, Bible, Elijah Elisha, Gilgal, Jericho, Jordan, Mount Carmel, Old Testament, Samaria
The first story in this chapter is about Elijah being taken up by God in a whirlwind. While reading, I kept wondering if this is meant to be an Elijah story (about his ascension) or an Elisha story (about his accession). After some reflection, I think it may be the latter, though it could certainly be argued either way.
Elijah and Elisha begin the chapter by walking about. Each time they stop (first at Bethel, then Jericho, then the river Jordan), Elijah tells Elisha to stay behind, and each time Elisha refuses. Each time, the “sons of the prophets” tell Elisha that God is about to take his master, and Elisha responds that he already knows, and that they should “hold your peace.” By the time they get to the Jordan river, they’ve accumulated fifty sons of the prophets following along, though hanging back.
The term “sons of the prophets” likely refers to either apprentice or lesser prophets, perhaps in some kind of cultic guild. It seems unlikely that it would refer to actual biological offspring. This is reinforced later on in the same chapter (2 Kings 2:12) where Elisha calls Elijah “my father.”
When Elisha asked the sons of the prophets to keep quiet, it seems an indication of the solemnity of their progress. Combined with the repetition of the journey, it gives the story a sense of ritual. I wonder if there was a time when a local cult periodically did a particular journey (pure conjecture, but perhaps it might have ended with a human sacrifice), and the tradition was later preserved in this story. Or the repetition could just be there to draw attention to Elijah’s ascension, thereby highlighting its importance.
When they reach the river, Elijah rolls up his mantle and strikes the water with it, parting it so that Elijah and Elisha can walk across. This is, of course, quite reminiscent of Moses’s parting of the water in Exodus 14:21. I wonder if the Elijah story is meant to be a reference to the Moses story, or if both were a reference to something else?
Separated now from the fifty sons of the prophets who had come along, Elijah asks Elisha to ask for a parting gift before he is taken. Elisha asks to inherit a “double share of your spirit” (2 Kings 2:9). This seems almost certainly to be a reference to the inheritance portion meant to be given to a firstborn son (Deut. 21:17), thus setting Elisha apart as Elijah’s proper spiritual heir. Elijah’s response, that Elisha will only get his inheritance if he sees Elijah taken, appears to be an acknowledgement that this inheritance is only God’s to grant.
As it is, there are no issues since Elisha does, indeed, see Elijah taken. First, a fire chariot pulled by fire horses comes between Elisha and Elijah, separating them. Then Elijah is taken up to heaven in a whirlwind (the only other person who appears to have been taken without dying first is Enoch, in Genesis 5:24).
If you’re noticing a pattern and wondering, yes, Elijah does appear to have been a firebender. Certainly, he seems to have been closely associated with the element in his miracles, as we saw in 1 Kings 18:38 and 3 Kings 1:9-16.
With Elijah gone, Elisha rends his clothes in grief, then takes up Elijah’s mantle (for the second time, since Elijah had given it to him in 1 Kings 19:19). He then performs a reverse miracle and strikes the river water with the mantle, as Elijah had done, and parts the water for himself.
The sons of the prophets seem to be of two minds. On the one hand, they immediately recognize Elisha as Elijah’s heir and bow before him. But then they are convinced that God just flicked Elijah off somewhere. Perhaps they’ve seen be play Black & White and think that God is as clumsy a deity as I am? In any case, they ask for permission to go find his body. Though he initially refuses, Elisha does eventually give them permission and they spend three days looking. The lack of a body is, apparently, confirmation that a miracle has taken place.
Now that he’s the head honcho, it’s time for Elisha to get started on some miracles of his own.
His first is in Jericho, where the water appears to be causing deaths and miscarriages. Elisha solves the problem by throwing some salt into a local spring, thereby purifying it.
The people of the city say that the “land is unfruitful” (2 Kings 2:19), which I thought could mean a drought, but Elisha’s miracle is very specifically purifying the water. It could be, therefore, that it is the people/animals who are unfruitful, due to the miscarriages.
So far so good. I think we can all agree that purifying a water source so that it is no longer causing death and miscarriage is, generally speaking, a net positive. Unfortunately, Elisha then immediately follows that miracle with another in Bethel. There, a few small boys make fun of him for being bald. Rather hilariously, my New Bible Commentary spends a fair bit of time trying to argue that Elisha wasn’t actually bald, and that the boys were just making it up to be insulting. I’m sure there’s a theological purpose there, but I can’t stop laughing long enough to look it up. Whatever it is, it seems to be very important to the NBC editors that Elisha is most definitely not bald!
While Elisha’s earlier miracle was to save a community from what was probably a natural disaster, this time he’s just being a total douche. No one likes to be bullied, but there is such a thing as an appropriate response, and cursing small boys so that forty-two of them are mauled by two bears is definitely not it.
Interestingly in the context of the number’s later significance, my study Bible indicates that 42 was thought to be a number of ill omen.
After the bear episode, Elisha makes his way to Mount Carmel, then returns to Samaria.
March 13, 2015
10. 1-2 Kings, Bible, Old Testament
1 Kings, Abelbethmaacah, Abijam, Abiram, Abishalom, Ahab, Ahijah, Asa, Asherah, Baal, Baasha, Benhadad, Benjamin, Bethel, Bible, Book of the Chronicles of the Kings of Israel, Book of the Chronicles of the Kings of Judah, Chinneroth, Damascus, Dan, David, Elah, Ethbaal, Geba, Gibbethon, Ginath, Hanani, Hezion, Hiel, Hittite, Ijon, Israel, Issachar, Jehoshaphat, Jehu, Jericho, Jeroboam, Jerusalem, Jezebel, Joshua, Judah, Kidron, Maacah, Mizpah, Nadab, Naphtali, Nebat, Nun, Old Testament, Omri, Philistine, Ramah, Rehoboam, Samaria, Segub, Shemer, Shilonite, Sidonian, Syria, Tabrimmon, Tibni, Tirzah, Uriah, Zimri
The following chapters take us into the first few decades after the deaths of Rehoboam and Jeroboam. Important dates are given as references to the Xth year of the other half’s king’s reign – an interesting relational dating system that could only work in a divided monarchy. By necessity, this means that we skip around in the chronology a little. The story begins in Judah for Abijam and Asa, then moves up into Israel for Nadab, Baasha, Elah, Zimri, Omri, and Ahab.
Abijam came to power in the 18th year of Jeroboam’s reign, and ruled a total of three years. His mother was Maacah, the daughter of Abishalom, who seems to be identified by some with Absalom, making Maacah David’s granddaughter.
Of Abijam’s reign, we’re told only that he failed to live up to David’s greatness – though at least here, for once, the narrator admits that David’s greatness was slightly complicated by that whole Uriah business (1 Kgs 15:5). We also learn that hostilities continued between Israel and Judah during his reign, with the rather out-of-place verse: “Now there was war between Rehoboam and Jeroboam all the days of his life” (1 Kgs 15:6). It may be possible to explain away by seeing Rehoboam as a reference to his family rather than to the individual, but this seems a stretch. Given that the wording is very similar to 1 Kgs 14:30 and that the verse is not found here in the Septuagint, it seems likely that it’s inclusion here was in error.
No information is given about the circumstances of Abijam’s death, but he only ruled for three years.
Asa gets the best assessment of anyone in these two chapters. He is crowned king in the 20th year of Jeroboam and ruled for a rather impressive forty-one years. Weirdly, though he is described as Abijam’s son, his mother is also Maacah, the daughter of Abishalom. Either this is an extraordinary coincidence, terribly incestuous, or there’s an error somewhere – it could be that Maacah’s name is duplicated, or that Asa and Abijam were brothers.
The narrator’s principal definition of an awesome king is that Asa cracked down a bit on non-approved cultic practices. Namely, he put away the male cultic prostitutes (no word on the female ones), and removed his mother from her position as Queen Mother because she had commissioned an Asherah – which Asa had cut down and burned. He also brought votive gifts to the Temple, both his own and some from his father. His only failing was that he didn’t take down the high places.
During Asa’s reign, the king of Israel – Baasha, whom we’ll learn about shortly – built Ramah, barring the border between the two nations and apparently serving a defensive function. Given its proximity to Jerusalem (about 8km, or 4 miles), this may have been an aggressive structure as well, or at least perceived as such. In response, Asa took all the silver and gold from both Temple and palace treasuries, and brought it to King Benhadad of Syria. It seems that Benhadad had been supporting Baasha, but he was successfully bribed to switch sides – conquering Ijon, Dan, Abelbethmaacah, all of Chinneroth, and all of Naphtali.
Defeated, Baasha stopped building Ramah. It’s also implied that, as a consequence of this defeat, he dwelt in Tirzah – suggesting that perhaps he was building Ramah with the intention of moving Israel’s capitol there and had to retreat back to Tirzah, which we know from 1 Kgs 14:17 was the current capitol. Once Baasha had retreated, Asa ordered all of Judah (“none was exempt” – 1 Kgs 15:22) to carry away the stones and timber of Ramah, using them instead to build Geba in Benjamin and Mizpah. It seems that few lessons were learned regarding the dangers of conscription.
In his old age, Asa suffered from diseased feet, which my New Bible Commentary speculates may have been dropsy (p.340). After his death, he was succeeded by his son, Jehoshaphat.
Back in Israel, Jeroboam was succeeded by his son, Nadab, in the second year of Asa’s reign. The narrator found him unworthy, and so, apparently, did others. He only managed to rule for two years before Baasha, the son of Ahijah of Issachar, revolted and killed Nadab at Gibbethon. It’s not spelled out, but since we are told that Gibbethon belonged to Philistia, it seems probable that Baasha took advantage of the battle to turn on his king.
Baasha was crowned in the third year of Asa’s reign, and his first act as king was to slaughter all the remaining members of Jeroboam’s house – not an uncommon practice when trying to found a new dynasty. He ruled a total of twenty-four years, with Tirzah as his capitol. Of course, our narrator was no fan.
During Baasha’s reign, there was a new prophet: Jehu, son of Hanani. He was no fan of Baasha either. He prophesies that God is displeased that Baasha is no better than his predecessors and, as punishment, will see his house utterly destroyed.
In the 26th year of Asa, Elah inherited the crown of Israel from his father. Unfortunately, his reign was troubled from the start. While he was getting plastered, Zimri – the commander of half of Elah’s chariots – murdered him. It seems significant that Zimri commanded only half of the chariots – I’m not sure if this would have been common practice, or if this is meant to signify that there were already divisions happening.
Either way, Elah was deposed in the 27th year of Asa.
While clearly a go-getter, Zimri failed to get all his ducks in a row before taking the crown through murder. After only seven days, during which he just barely had time to murder every male kin and friend of Baasha’s dynasty, he fell.
Elah’s troops had been encamped at Gibbethon, perhaps continuing the conflict that saw Nadab’s death. When they heard of Elah’s murder, they made their commander, Omri, king. Omri brought the army back to Tirzah and besieged the city. Clearly seeing that he wasn’t going to hold on to the power he’d only just taken, Zimri set the citadel of the king’s house on fire, with himself inside.
Just as a point of interest, the term used for the men associated with Baasha’s dynasty in 1 Kgs 16:11 in the King James Bible is “one that pisseth against a wall.” This is, apparently, how men are to be defined by people who clearly never met a woman who does a lot of hiking or camping.
Amri, by Guillaume Rouille, 1553
Despite having the support of the soldiers under his command, Omri’s transition was not particularly smooth. Half of Israel followed Tibni, son of Ginath. While Omri defeated Tibni, the fact that Zimri’s rise and fall occured in the 27th year of Asa yet Omri’s reign is not said to have begun until the 31st year of Asa, it seems that the conflict between the two men lasted four years.
We’re told that Omri reigned a total of twelve years, six of which were in Tirzah. Yet to make the numbers of work, four of those years would have been the years of civil war, giving him only two solid years in Tirzah. After that, he bought land from a man named Shemer for two talents of silver, and built on it the city of Samaria. Not only was this the new capitol of Israel, Israel itself soon came to be known as Samaria.
Despite the text’s assessment of Omri as evil, he seems to have been quite important. From Micah 6:16, it seems that he was known for instituting some kind of legal reform, though no details are preserved. Omri is also the first Hebrew king for which we have direct non-biblical evidence:
The Moabite Stone, which was discovered in 1868, tells of the conflict between Mesha, king of Moab, and Omri, who humbled Moab for many years but was eventually defeated (ANET, 321). The inscription is remarkable for the similarty it shows between the religion of Moab and that of Israel. Mesha acts at the behest of his god, Chemosh, just as the Israelites act at the behest of YHWH. Most remarkable is that Mesha boasts of having slaughtered every man, woman, and child in Nebo, “for I had devoted them to destruction for (the god) Ashtar-Chemosh.” Omri’s son, Ahab, is mentioned in the Monolith Inscription of the Assyrian king Shalmaneser as having contributed two thousand chariots and ten thousand foot soldiers to an Aramean coalition that halted an Assyrian advance (ANET, 279). Assyrian records continued to refer to Israel as “the house of Omri” long after Omri’s descendants had ceased to rule. Omri and Ahab were kings to be reckoned with. There is much more evidence outside the Bible for their power and influence than was the case with Solomon. (Collins, A Short Introduction to the Hebrew Bible, p.137,138)
In the 38th year of Asa, Omri was succeeded by his son, Ahab. Though described by the text as just the absolute worst, Ahab seems to have been able to maintain a bit of stability in the unstable nation of Israel, ruling for an impressive twenty-two years. He was married to a woman named Jezebel, whose name should be familiar to any cultural Christian. She was the daughter of King Ethbaal of Sidonia and, through her, Ahab came to serve Baal. Not only does he make an Asherah, he also builds a temple for Baal in Samaria. As in the case of his father, we have an independent attestation of Ahab’s existence.
Somewhat out of place in this narrative, we get a note about a man named Hiel of Bethel who rebuilt Jericho. We’re told that the foundation of the city came at the cost of his first-born son, Abiram, and that the gates were built at the cost of his youngest son, Segub. This is all, says the narrative, a fulfilment of Joshua’s prophecy, given in Joshua 6:29. The most charitable reading has the two boys either having their deaths attributed to the construction (as we saw Bathsheba’s first son’s death attributed to David’s sin in 2 Samuel 12), or perhaps both sons assisted in the construction and died accidentally. There’s no reason to assume that Joshua’s prophecy predicted a future event, as opposed to Joshua’s prophecy, written after the events, describing events that it full well knew would come later when Jericho was rebuilt.
A third possibility, and perhaps the likeliest, was that these were ritual killings, human sacrifices intended to bless the construction. These sorts of sacrifices (both human and animal) have been found in much of the world, and knowledge of them survived in folk mythology even longer (as we see in this German legend). The Encyclopedia of Death and Dying quotes a book by Nigel Davies:
In the sanctuary in Gezer were found two burnt skeletons of six-year-old children and the skulls of two adolescents that had been sawn in two. At Meggido a girl of fifteen had been killed and buried in the foundations of a large structure. Excavations show that the practice of interring children under new buildings was widespread and some were evidently buried alive. (Davies, Nigel. Human Sacrifice in History and Today. New York: William Morrow and Co., 1981, p. 61)
November 24, 2014
09. 1-2 Samuel, Bible, Old Testament
2 Samuel, Abishai, Ammonite, Aramean, Bethrehob, Bible, David, Euphrates, Hadadezer, Hanun, Helam, Jericho, Jerusalem, Joab, Jordan, Maacah, Nahash, Old Testament, Rehob, Shobach, Syrian, Tob, Zobah
This chapter appears to be an expansion of the summary given in 2 Sam. 8, with far more details.
To start with, we find out how the war started. Nahash, the Ammonite kind, has died and been succeeded by his son, Hanun. Hearing of his fellow king’s loss, David sends some consolers up to help console him.
David, you see, wishes to be nice to Hanun, “as his father dealt loyally with me” (2 Sam. 10:2). Whatever the story of this loyalty, it’s clearly been lost. The only story we have involving Nahash takes place in 1 Sam. 11, where he was harassing Jabesh-gilead and gave Saul the opportunity to achieve his first military victory.
Ammonite kings can be rather scary.
So unless by “dealt loyally with me,” David means that they opposed Saul, we must assume that the verse references a lost story. Or, perhaps, the explanation was added to explain David’s actions.
Either way, the explanation fails to convince the Ammonite princes, who suspect that the consolers are actually spies, sent to suss out information behind enemy lines. Hanun is swayed by their concerns and, when the consolers arrive, he shaves off half their beards (that is, half a beard from each man) and cuts their clothes in half so that they are naked below the hips. It is like this that he tosses them back toward Israel.
Symbolically, the consolers have been “unmanned” (beards being a symbol of manliness through much of the Middle East even today). The consolers are too ashamed to return home, so David tells them to wait in Jericho until their beards have grown back in – Jericho being “on the road between Ammon and Jerusalem, and was a frontier city before David’s conquest of Ammon” (New Bible Commentary, p.306).
It’s unclear what the consolers really were, or what their function might have been. I got a kick out of imagining David sending a squad of therapists up to Ammon, though I suspect that they were really just messengers meant to convey David’s condolences and perhaps bring gifts of some sort. It could also be that they were professional mourners, though this seems less likely.
War, war never changes
Whether or not David’s motives were as pure as the narrative tells us, there’s no question that Hanun has delivered a fairly major insult. It would be extremely difficult for David not to respond and still save face. The Ammonites seem to realize that they’ve made a mistake right quick, because they call out to the Syrians (or Arameans) for help (the word “hire” is used – 2 Sam. 10:6 – so it could be a mercenary situation rather than an ally one).
You’ll remember that the Syrians were the other major enemy in 2 Sam. 8, though that summary hadn’t explained that they were brought into conflict with David through the Ammonites.
The Syrians of Bethrehob and Zobah sent 20,000 footsoldiers (presumably the same 20,000 footsoldiers who joined David’s side in 2 Sam. 8:3-4, though the cavalry and charioteers aren’t mentioned here), the king of Maacah sent 1,000 men, and the city of Tob sent 12,000 men.
The narrative places David in a retaliatory position. The Ammonites amass their army because they know that “they had become odious to David” (2 Sam. 10:6), yet David does not act against them until he hears that they have been amassing an army (2 Sam. 10:7). It’s a little confused and, once again, has the feel of pro-David propaganda.
For unstated reasons, David does not go himself. Rather, he sends Joab to command the army in his place.
The Ammonites take a defensive position at their city gates (even though the narrative tells us that they are the aggressors), while the Syrians are scattered throughout the surrounding countryside. This means that when Joab and the Israelite army arrive, they are surrounded – the Ammonites ahead of them, the Syrians behind.
Joab’s brilliant tactic is to split his army in two, commanding his own portion against the Syrians while the second half, led by his brother Abishai, focuses on the Ammonites. If either side struggles, he says, the other is to come to its aid.
This turns out to be unnecessary because the Syrians flee as soon as Joab advances. Seeing their allies/mercenaries leave, the Ammonites also flee, hiding inside their city. With that, Joab returns to Jerusalem.
Upset by their defeat at the hands of Joab, the Syrians re-muster. Their king, Hadadezer, sends for the Syrians on the other side of the Euphrates to help him (whereas in 2 Sam. 8, the impression was that he was trying to consolidate power by uniting the two banks of the Syrian culture group).The Far Shore Syrians are led by Shobach, Hadadezer’s commander.
This time, it seems that David heads out to take care of business personally, and he meets Hadadezer’s army at Helam. The Syrians are once again routed, and David kills 700 chariots and 40,000 horsemen (if this is meant to be the same campaign as the one in 2 Sam. 8:3-6, the numbers are quite different), and Shobach is mortally wounded.
In the aftermath, it seems that the Syrian vassals abandoned Hadadezer and pledged their allegiance to David instead, and the Syrians decided to stop helping the Ammonites.
It’s clear that there are similarities to the battles of 2 Sam. 8, and many of the same players are apparently involved, though the details are sufficiently different to allow for the possibility that different campaigns are being described.
August 23, 2014
06. Joshua, 07. Judges, 09. 1-2 Samuel, Bible, Media, Old Testament
Bible, Delilah, Jericho, Joshua, Movie, Samson, Samuel, Saul
Forty years after the events of the last episode (in narrative time, it hasn’t actually been that long since I wrote that post!), we open with Joshua praying in a deep, melodious voice that I am sure gets that actor oodles of gigs as a movie trailer narrator. The prayer serves to establish Joshua’s character – both his identity and goal.
His prayers over, we then zoom up Joshua’s nostril has he tells his spies to sneak into Jericho, and then into the spies’ nostrils as they agree.
We really get right up there.
I pointed out in my review of episodes 1 & 2 that the series tends to make up details to make the baddies seem like actual baddies, rather than just guys who happen to have settled in the wrong area (or, in Lot’s wife’s case, had complex feelings about leaving her home forever). So, of course, the figures of authority – apparently something like police officers – in Jericho are complete jerks. Right off the bat, one of them calls Rahab a “whore” and acts like a complete creepster.
The spies are fairly incompetent, and have perhaps forgotten to wear britches because everyone in town recognizes them immediately. They spend their time in Jericho running from alley to alley, recognized by more people at each turn, pursued by an ever-growing mob. Finally, they settle on the winning strategy of holding a knife to Rahab’s son’s throat and threatening to kill him unless Rahab protects them. Which, for some reason, doesn’t make them baddies. Rahab, like everyone else in town, immediately recognizes the Israelites, to which they reply, “you’ve heard of us?” As if they haven’t just spent the better part of the evening running from an entire town full of people who’ve heard of them and recognize them. At least the show managed to stay true to the text in making these the worst spies in the history of espionage.
Rahab agrees to delay the guards while the spies escape, either because she’s wowed by their super powerful deity or because they’ve just been holding a knife to her son’s throat. With a big third wall-breaking smirk, one of the spies gives her a red cord and tells her to tie it to her doorpost so that “you’ll be passed over.” Get it? Like the Israelites in Egypt? Get it??
When they get back to camp, they tell Joshua that the battle’s already half won because the citizens of Jericho believe that God is on the Israelite side. Joshua snaps at then, “God is on our side!” Yeah, dude, they know. That wasn’t the point. In fact, this happens several times during the episode. Some character will use “they think” language, and a Holy character will pause for a moment to shout, full froth, that God really really is with them, and then everyone resumes the scene as if nothing happened. I can just imagine some guy in the screenwriter circle with serious anger issues demanding that the line be added, in full caps, at regular intervals throughout the script. Perhaps he even brought a Bible along so that he could thump it to accentuate every second word.
The hapless spies failed to find a way into the city, but the angel of the Lord comes to Joshua and gives him the “Walls of Jericho” choreography. It’s the black one this time. We’ll see the white one later. The Asian band of our rainbow was apparently benched for this episode.
When the walls of Jericho fall, Joshua yells something that sounded something like “he truly is the saviour of the world” – or, perhaps, “this truly is the centre of the world.” Either way, it makes little sense in this context. Unless, of course, our True Believer scriptwriter wanted to remind everyone that Jesus is what it’s all about, even in the Old Testament.
Must more fitting with the tone of the Deuteronomic history is Joshua’s other shout: “If we obey the Lord, anything is possible!”
A hundred years pass and the Philistines are being jerks. The show introduces the concept of judges (plural), but completely skips most of them over to get to Samson – a strong black man with dreadlocks. In Judges 16:19, a reference is made to Samson’s “seven locks.” Some – particularly those in the Rastafari faith system – believe that this indicates that Samson may have worn dreadlocks. I found it interesting to see that theme taken up here.
Choosing to make Samson black is interesting, too, especially given the direction in which they decided to take the story. Rather than being the personal revenge story we get in the text, here it’s depicted as a sort of defence of interracial marriage – further, it’s one where our sympathetic character is the person of colour. Samson and his mother are black, whereas the Philistines are all portrayed as white.
Samson with Delilah
To make it work, they’ve written out the lion and the riddle and the first wife’s betrayal. Instead, the Philistines murder Samson’s wife (by setting her on fire, no less) because “our people should never mix.”
Except that it isn’t quite that simple. The Philistines (you can tell they are baddies because they all wear Jack Sparrow eyeliner) are shown to be against Samson’s marriage to a Philistine woman from the start, but so is Samson’s mother. At her own son’s wedding, she is shown pursing her lips judgementally, prompting Samson to ask her what she wants from him. “What would you have me do? Reject the woman I fell in love with just because she’s a Philistine?”
Because it’s a lot harder to CGI burning foxes than just to have a couple of stunt doubles wail on each other, Samson’s revenge involves the latter as he shouts, “for my wife!”
As in the text, Samson escapes and hides in a cave for a bit.
Also like the text, the Philistines start harassing nearby Israelites (in this case, Samson’s mother is included in the group). The History Channel couldn’t help but to add a little Hollywood flair, however, as the Philistines pull the old “for every arbitrary unit of time you make us wait for Samson, we will kill one of you! Starting NOW!” canard. The Israelites find Samson and convince him to submit.
The Philistines have Samson in chains, there’s a baddie/goodie exchange, Samson breaks free, then comes the jawbone.
It’s on his escape from his fight that Samson meets Delilah, violently grabbing a water jug out of her hands and then, inexplicably, thanking her as though he’d asked for it like a normal human being. This apparently sets Delilah swooning.
The Philistines approach Delilah and try to convince her to betray Samson. At first, they argue that he’s been going around butchering Philistines – entirely the impression of the text, but a lie in the context of the History Channel’s spin on the story. Delilah is unconvinced, “He’s changed, he’s a different man since he’s met me.” I mean, sure, he was covered in Philistine blood when she met him, but he hasn’t even tried to commit genocide since!
What finally convinces her is the offer of money. That meshes with the text, but it feels worse here, somehow. Delilah is portrayed as having genuine affection for Samson, defending him and even crying when he is captured. Yet her greed overrides her affection to the point that she methodically sheers his hair while he sleeps, with no indication of internal conflict.
As in the text, Samson is blinded. Where the adaptation deviates, however, is that it has him brought to Dagon’s temple immediately. When Samson regains his strength, it is through prayer only. There has been no time for his hair to grow, so the History Channel has chosen to just skip over the possible pagan elements that, I suppose might have been theologically troubling to their resident Bible thumper – the one who peppers his speech with shouts of “God is with us!” – even when simply discussing the weather or how to conquer nearby cities.
Finally, we get the Hollywood trick of having Samson’s mother pulling rubble away to reveal her son, and Samson’s chapter ends with her crying over his corpse.
Samson’s mother features quite prominently in the adaptation. In the text, she’s unnamed – clearly important, and it’s notable that God speaks to her rather than her husband, but still rather effaced. Here, however, the reverse is the case. Samson’s mother is written into a number of scenes, while her husband is entirely absent. Anyone who didn’t already know the story might well get the impression that her pregnancy was, like Mary’s, one that needed no human help getting started.
Of course, she receives the news of her pregnancy from the creepiest angel ever. Seriously, the guy is as bad as a Jerichoite. God’s HR department needs to have a sensitivity course with its angels to talk about personal space, I think.
Micah’s idol, the concubine’s rape, and the ark’s adventures are all skipped over, and we move straight into Samuel’s old age. The voice over tells us that poor Samuel tried his best to unite the Israelites to fight against the Philistines, but he has failed.
Unlike his text self, he assumes that his sons will succeed him, and defends him from the Israelite accusations that they are corrupt and have been accepting bribes. He is clearly meant to be a goodie, but his resistance to the monarchy is not explained. Given the lack of eyeliner on the Israelites asking for a king, they seem to be sympathetic characters too. Rather than coming across like a legitimate question that is up in the air, it ends up just looking like Samuel is a horrible guy and a bad leader who the show really really wants to convince us is on the good side. The whole scene feels awkward and rushed.
Samuel explicitly personalizes the rejection of his sons and the judge system, crying out that the people “have rejected me” and adding “and you, God” as though it were an afterthought.
When God shows Samuel the king he’s chosen, Samuel says, “that could never be me. But I will still be your prophet!” I don’t know what impression I was supposed to draw from Samuel’s scene, but it struck me like a corrupt old man scrambling to keep hold of power. Like I said, it was awkwardly done.
In a nice touch of framing, we return into a nostril as the episode comes to a close.
May 12, 2014
06. Joshua, Bible, Old Testament
Aaron, Abraham, Amorite, Balaam, Balak, Beor, Bible, Canaan, Canaanite, Eleazar, Esau, Euphrates, Gaash, Gibeah, Girgashite, Hamor, Hittite, Hivite, Isaac, Jacob, Jebusite, Jericho, Jordan, Joseph, Joshua, Moab, Moses, Nahor, Old Testament, Perizzite, Seir, Shechem, Terah, Timnathserah, Zippor
I mentioned in my post about Joshua 1 that, according to Collins, “key points in this [Deuteronomistic History] are marked by speeches. A speech by Joshua in Joshua 1 marks the beginning of the conquest, and another in Joshua 23 marks its conclusion” (A Short Introduction to the Hebrew Bible, p.94-95).
That’s pretty much the ground covered in Joshua 23.
Years have passed in peace and, now old, Joshua calls together all the elders. Strangely, he tells them that he has “allotted to you as an inheritance for your tribes those nations that remain, along with all the nations that I have already cut off” (Josh. 23:4). Strange because for all the talk of peace for many years and the end of the conquest, it’s quite clear that there’s plenty of warring left to do if the Israelites are to accomplish their stated goals.
But at least he promises God’s support in the remaining conqueration.
Was Joshua’s task not to take the whole of the land promised to the Israelites? Why did he not finish? It seems like the author(s) was dealing with a conflict between the rhetoric of the story being set down and the reality they lived in.
I also think that the idea of ‘work left to do’ might serve another purpose. In the context of a land half-occupied by Assyrians and soon-to-be overtaken by Babylonians, I can well imagine that the people may have wanted to read: “The Lord your God will push them back before you, and drive them out of your sight; and you shall possess their land, as the Lord your God promised you” (Josh. 23:5).
Assuming that the authors are writing with purpose, Collins writes:
The need for fidelity to “all that is written in the law of Moses” is also emphasized in Joshua 23, the farewell speech of Joshua. Joshua concedes that the Canaanites have not been wiped out and warns against intermarriage with them (23:12-13). The prohibition of intermarriage is found already in Deuteronomy 7 with reference to the seven peoples of the land. It did not necessarily apply to all peoples. Some distinctions between Gentiles were possible. Deuteronomy 23 distinguishes between the Ammonites and Moabites, who may not be admitted to the assemble of the Lord “even to the tenth generation,” and the Edomites and Egyptians, who may be admitted after the third. The thrust of Deuteronomy, however, is to maintain a distinct identity, and this could be threatened by intermarriage with any Gentiles. After the Babylonian exile, moreover, a significant part of the Jewish people lived outside the land of Israel, and the need for boundaries over against the Gentiles became more urgent. In this context, distinctions between Ammonites and Edomites lost its significance and all intermarriage was discouraged. (A Short Introduction to the Hebrew Bible, p.106)
Joshua then passes on to a summary of the story so far, starting with Abraham’s entry into Canaan, through Isaac, Jacob and Esau, Jacob going into Egypt, Moses and Aaron leading the people back out, and then fighting loads of people. There’s even a mention of Balaam (though his donkey is, sadly, absent).
The new covenant
As Brant Clements points out, Joshua speaks directly on God’s behalf, tripping only once in Josh. 24:7, where he reverts to the third person.
Mostly, the speech serves to reinforce that all the Israelite victories have been God’s, and that it was God’s hand who guided them through the last couple hundred years of their history. At the end of this, Joshua asks the people not to serve other gods, even if their fathers did. The people agree.
Joshua then reminds them that if they serve other gods, God will “consume you” (Josh. 24:20). The people promise a second time.
Finally, Joshua reminds them that by giving their word they serve as a witness against themselves if they ever backtrack. The people promise a third time.
The implication is that the people had the choice, at this point, between following God or not doing so, that it is this promise that binds them (and not the promises made earlier to Moses). This is reinforced when Joshua finishes my making “a covenant with the people that day, and made statutes and ordinances for them at Shechem” (Josh. 24:25).
I’ve been theorizing throughout this book that Joshua may have once been a prophet/founder figure competing with the Moses-based cult. I don’t think it gets any clearer than it does here, where Joshua appears to go through all the same motions as Moses with no real acknowledgement that it’s been done before (despite the mention of Moses in the historical summary).
He even, after giving the statutes and ordinances, write his own “book of the law of God” (Josh. 24:26).
To memorialise this new covenant, Joshua places a great stone under the oak in the sanctuary at Shechem (Josh. 24:26). The reference to anything being “in the sanctuary” feels rather anachronistic. Apologists online seem mostly to argue that the oak is in the same field as the ark, but it sounds an awful lot like there is an actual sanctuary at Shechem at this point, one where Joshua was known as the covenant-bringer, not Moses.
My study Bible does corroborate that Shechem had some covenant-related importance: “The Canaanite god worshiped at Shechem was called Baal-, or El-Berith, “god of the covenant” (Jg. 9.4,46). The city thus had covenant associations for the Canaanites as well as the Israelites” (p.292).
According to Victor Matthews, this story became important for the later Samaritans:
Instead, they [the Samaritans] declared Mount Gerizim near Shechem to be their place of worship (see Gen 12:6-7 and Josh 24 for events justifying their position). The Samaritans took advantage of Alexander’s political goodwill to construct an alternative temple on Mount Gerizim around 330 B.C. (Manners & Customs of the Bible, p.165).
Interestingly, this isn’t the first time that the oak at Shechem is mentioned. In Genesis 35:4, it is where Jacob buries all his household idols at God’s command.
At 110, Joshua dies and is buried on his land at Timnathserah.
Joseph’s bones – which had been brought up out of Egypt – are finally buried at Shechem, on the land that Jacob bought in Gen. 33:18-19.
Eleazar dies and is buried at Gibeah.
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.