2 Chronicles 1: A Heavenly Gift

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Our opening chapter of 2 Chronicles is mostly drawn from 1 Kings 3, in which Solomon receives wisdom from God, genie-style. This skips over much of the political details from the 1 Kings account, such Solomon’s purging of the court in 1 Kings 2, and his political marriage to a princess of Egypt in 1 Kgs 3:1-2.

Instead, the narrative of David’s and Solomon’s reign is bridged by telling us that God was on Solomon’s side, and he made Solomon “exceedingly great” (2 Chron. 1:1).

At Gibeon

In the Chronicler’s version, Solomon assembles the Israelite elite at Gibeon, where the tent of meeting and Bezalel’s altar (built in Exodus 27:1-2) are located, to make a sacrifice. The ark, we are told, was not there, since David had brought it to Jerusalem. There, the assembly makes a rather large sacrifice (a thousand burnt offerings in all).

This deviates quite a bit from the 1 Kings 3 version, for reasons that should be fairly apparent. Gibeon, you see, was a high place (a rather prominent one, if 1 Kgs 3:3-4 is to be believed). So why is Solomon making such big sacrifices at Gibeon when God has been so very clear that worship must take place only in Jerusalem?

The author of 1 Kings solves this problem by assuring readers that Solomon really did love God, but he had this terrible vice of making sacrifices at high places. The Chronicler, however, really wants Solomon to be a good guy, so he fudges it by making it very clear that there was a legitimate altar (tied to Moses via Bezalel) at Gibeon.

The Chronicler also makes it very clear that Solomon wasn’t alone, but had the support of Israel’s leadership. While 1 Kings mentions only Solomon going to Gibeon, the Chronicler has Solomon assemble Israel’s elite there first, and the lot of them making their sacrifice together.

The Wish

During his stay at Gibeon, Solomon is approached by God and offered one wish. Strangely, this is explicitly said to have occurred in a dream in 1 Kgs 3:5, and again in 1 Kgs 3:15, but no mention is made of a dream in 2 Chron. 1. Instead, the Chronicler tells us only that conversation occurred “in that night” (2 Chron. 1:7).

For his one wish, Solomon asks for wisdom and knowledge (which would technically be two wishes, but God doesn’t seem bothered) so that he is better able to lead God’s people.

Specifically, he mentions that he would use the wisdom and knowledge to “go out and come in” (2 Chron. 1:10). It’s a strange phrase, and really stands out. James Bradford Pate notes that the phrase is generally meant in a military context, but this hardly applies to a king  who, we have been told several times, will rule over an era of peace.

Solomon's Dream, by Marc Chagall

Solomon’s Dream, by Marc Chagall

But when I did a search for the phrase, I found that it was uttered by Moses in all three instances that I could dig up in a 3 second search (in Num. 27:15-17, the episode in which Joshua is chosen as Moses’s successor, Moses expresses the need for someone “who shall go out before them and come in before them”; In his blessing, Moses tells the people that they will be blessed when they come in and go out if they follow the rules (Deut. 28:1-6); And when Moses announces his impending death, he describes himself as being too old for going out and coming in (Deut. 31:1-2). So while Pate argues that the phrase may have had non-military applications, I wonder if the point isn’t more just to connect Solomon to Moses.

This isn’t the first time that the Chronicler seems to be trying to connect Solomon and David to Moses. In 1 Chron. 22, David’s instructions to Solomon had phrases and constructions that seemed to have been lifted straight out of Moses’s instructions to Aaron in Deut. 31. In 1 Chron. 28, David’s instructions to Solomon have a very similar feel to God’s instructions to Moses in Exodus 25. Lastly, the freewill offering in 1 Chron. 29 may be a mirroring of the freewill offering Moses receives for the construction of the tabernacle in Exodus 35.

Once or twice is a coincidence, but given that we’ve only seen the phrase “going out and coming in” in connection to Moses, and given that the Chronicler has been adding details that are strongly reminiscent of Moses, it feels deliberate.

Both here and in 1 Kings, God is so happy that Solomon asked for wisdom (to be used for others) rather than something to benefit himself that he decides to give Solomon his wisdom and lots of riches and honour.

In the interaction, God expresses his joy that Solomon asked for wisdom instead of things like the death of an enemy. Of course, those of us who have read 1 Kings 2 will now that, by this point in the chronology, Solomon’s already taken care of all that!

After this episode, Solomon returns from Gibeon, and the Chronicler skips over the story of Solomon’s judgement over the two harlots narrated in 1 Kgs 3:16-28. James Bradford Pate mentions a theory that this indicates a difference in focus. In Kings, the main purpose of Solomon’s acquired wisdom is so that he may judge the people (which is them exemplified with a case study). By contrast, the purpose of Solomon’s wisdom here is to make him suitable for the task of building the Temple (making him into the king his father always doubted that he’d be). I should note that Pate does not agree with this theory.

Riches

Closing out the chapter, the Chronicler copies a description of Solomon’s wealth and position from 1 Kgs 10:26-29. It begins with Solomon stationing a fair number of chariots and horsemen in Jerusalem and in special chariot cities.

We are also told that, under Solomon, gold and silver became as common as stone in Jerusalem, and cedar as common as sycamore. He also seems to have made Jerusalem into something of a trade hub, moving horses from Egypt and Kue to the Hittites and Syria.

1 Chronicles 13-14: Bringing Home The Ark… Almost

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These two chapters follow 2 Sam. 5:11-25 and 2 Sam. 6:1-13 rather closely, though reversing their order.

David gets the idea to fetch the ark from Kiriath-jearim, where it’s been sitting in Abinadab’s house. It’s not mentioned here, but the ark had been captured by the Philistines in 1 Samuel 4, and was returned to the Israelites in 1 Samuel 6 after it had caused an idol of Dagon to fall and break, and caused an epidemic of some kind to spread through the cities of Philistia. Since then, it had been held by Abinadab.

But before David goes for the ark, he first asks the leaders of Israel for their agreement. It seems odd that David should ask permission like this, and I wonder if it’s an indication of how precarious his hold on Israel still was at that time. I see some commenters arguing that the ark was a sort of glue to bind all the tribes, and that bringing it to Jerusalem symbolically joined the Hebrew people in faith as well as politics. Yet the fact that no one seems to have bothered with it in years (as evidenced by David’s statement that the ark had been neglected in the time of Saul – 1 Chron. 13:3 – used by the Chronicler here as a subtle-ish indictment of Saul) adds to the evidence that the ark was part of a local, perhaps Shilonite, cult that David (assuming his historicity) made a part of the state religion. We might compare this to Constantine’s adoption of Christianity as the state religion in an effort to unite a disparate empire.

In any case, they fetch the ark and load it onto a new cart, with Uzzah and Ahio driving it while David and the other Israelites sing and play music in a procession ahead of it.

Unfortunately, the oxen stumble when the ark reaches the threshing floor of Chidon, causing the ark to wobble. When Uzzah puts out his hand to steady it, God kills him. (Incidentally, this happens at the threshing floor of Nacon in 2 Sam. 6:6, not Chidon.)

This freaked David out, and he decided not to bring the ark back to Jerusalem as he had originally intended. Instead, he takes it to the house of Obededom the Gittite, and leaves it there for three months. This worked out nicely for Obededom, however, since his household was blessed while the ark resided there.

The narrative ends here, leaving out (at least for now) the remainder of the ark’s journey to Jerusalem, during which David danced naked in the procession, angering his wife Michal (2 Sam. 6).

Settling In

The next portion, taken from 2 Sam. 5:11-16, is rather out of place in the Chronicler’s organization. Whereas in 2 Samuel, we have a summary of David’s life in Jerusalem placed after his conquest of the city, the narrative here is interrupted by the moving of the ark, disrupting the narrative flow.

First, David needs a house. For this, we have King Hiram of Tyre, who sends messengers to David along with cedar trees, masons, and carpenters to build him a palace. It is at this point that it apparently dawns on David that he really is, truly, king of Israel (1 Chron. 14:2, 2 Sam. 5:12).

We then learn of the children born to David in Jerusalem, which, oddly, corresponds better to 2 Sam. 5 than it does to the same list in 1 Chron. 3 (though isn’t identical to either version). The children are:

  • Shammua (which matches 2 Sam. 5:14, but he appears as Shimea in 1 Chron. 3:5);
  • Shobab;
  • Nathan;
  • Solomon;
  • Ibhar;
  • Elishua (which matches 2 Sam. 5:15, but he appears as Elishama in 1 Chron. 3:6);
  • Elpelet (who is missing from 2 Sam. 5:14-16, but could correspond to the first instance of Eliphelet in 1 Chron. 3:6);
  • Nogah (who is missing from 2 Sam. 5:14-16, but present in 1 Chron. 3:7);
  • Nepheg;
  • Japhia;
  • Elishama;
  • Beeliada (who appears as Eliada in both 2 Sam. 5:16 and 1 Chron. 3:8;
  • And Eliphelet.

James Pate notes that the Chronicler, generally, tries to make David abide by the Torah (we’ll see an example of this later one when he burns some idols). This may be evidence of the cult’s evolution: “The Torah as a book probably existed more fully when I Chronicles was written than when II Samuel was written, and so the Chronicler conformed David’s actions to what was commonly believed to be God’s will in the Chronicler’s time: the Torah.”

Yet, here, David is said to take multiple wives, in direct contradiction to Deut. 17:17. The rule appears to be directly addressing Solomon, who, according to 1 Kings 11, was led into idolatry by his many wives. So why was David’s breaking of this rule allowed to slip by?

One obvious answer is that David’s multiple wives were known (certainly, we’ve seen separate stories for a few of his wives, namely Abigail, Bathsheba, and Michal), and erasing that common knowledge would have been impossible for the Chronicler. So the Chronicler simply lets the many wives slip through without commentary, perhaps hoping that no one will notice what it says about David’s relationship to the covenantal laws.

Another possibility is that the prohibition on many wives for a king wasn’t added until later on, or perhaps was added at around the same time as the Chronicler was writing and hadn’t achieved enough status to warrant addressing yet.

Fighting Philistines

Continuing the story from 2 Sam. 5:17-25, the Philistines hear that Israel has a new king and, worse yet, it’s David (who had so recently been in the employ of the Philistine king Achish). They decide to come after him (perhaps hoping to take advantage of the instability of a new king, particularly a new king of a new dynasty). But David finds out that they are coming, and he leads his army out to meet them.

Portrait of a captured Peleste (Philistine), relief from Medinet Habu, Thebes, photographed by Erich Lessing

Portrait of a captured Peleste (Philistine), relief from Medinet Habu, Thebes, photographed by Erich Lessing

The Philistines were raiding in the valley of Rephaim when David asked God if he should attack, if God will grant him victory. God responds in the affirmative to both questions, and David defeats the Philistines at Baal-perazim.

As the Philistines flee, they leave behind their religious idols. In the 2 Sam. 5:21 version, David and his men carry the idols away, implying that they will either put them to use (as the Danites carried off Micah’s idol in Judges 18), or perhaps melt them down for their valuable metals.

The implications appear to unsettle the Chronicler, who adds that David commanded the abandoned idols to be burned (which would be in accordance with Deut. 7:25). We can see, here, the Chronicler taking the opportunity of an ambiguity (it’s possible to accept that the Israelites of 2 Sam. 5 carried off the idols in order to burn them, if we squint and turn our heads to the side a bit) to clean David up, and bring him more in line with later theology.

Not quite sufficiently beaten, the Philistines come back to raid the valley. Again, David asks God what he should do. This time, however, God tells him not to attack right away. Instead, David should stow himself on the other side of some balsam trees, and only go out to fight when he hears the sound of marching over the tops of the trees, “for God has gone out before you to smite the army of the Philistines” (1 Chron. 14:15).

There are a couple of ways to interpret this. One is that the sound of marching over the tops of the trees is the sound of God’s heavenly army closing in to lead the charge.

Another is that this describes an ambush situation, where David is to hide behind some trees until he can hear the enemy’s marching – meaning that they are in the right position – before revealing his own position by attacking.

James Pate presents a third possibility: That the sound is actually the wind going through the trees, and that it would then mask the sound of David’s attack. This, again, would give David’s army the advantage of surprise.

In any case, David obeys and defeats the Philistines. After that, his fame spread, and all nations feared him.

1 Chronicles 1-2: The Never-ending List

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They say it’s important to begin a story in media res, start with a bang, start with something that will grip your audience and leave them salivating for more.

The Chronicler took this advice and decided to do the precise opposite. And so we begin 1 Chronicles with what is little more than an incredibly tedious list of names. This isn’t even like Genesis, where at least “the begats” were interspersed with narrative. No, not here. Our very first paragraph is composed of thirteen names and one conjunction. It certainly does set a tone!

There are, of course, many theories as to why the Chronicler should choose to begin this way. My study Bible argues that the genealogies are provided to “make it clear that he [the Chronicler] was dealing with the true Chosen People.” Personally, I liked James Pate’s thought that:

I Chronicles may have genealogies as a way to affirm a societal structure in post-exilic Israel and to connect it with pre-exilic Israel, to tell Israel who she is, and to convey that God is preserving God’s people, notwithstanding the exile.  There were a lot of people-groups that became lost once they went into exile, but I Chronicles may be trying to demonstrate that Israel did not.

In the beginning…

To being our journey, the Chronicler condenses all of Genesis 5 into these names: “Adam, Seth, Enosh; Kenan, Mahalalel, Jared; Enoch, Methuselah, Lamech; Noah, Shem, Ham, and Japheth” (1 Chronicles 1:1-4).

Here, Brant Clements notes that this is first mention of Adam that we’ve seen since Genesis 5:5, and that he will not be mentioned again in the Old Testament. “Adam actually featured more strongly in the New Testament. The ancient Hebrews didn’t put much emphasis on him at all.” It’s a very interesting observation, and clearly an indication of theological evolution. I hope that we get to find out some more about that when we finally reach the New Testament (in, oh, about five years).

Up until Noah, this is a list of generational patriarchs, a direct line from father to son to grandson, and so on. But abruptly, without any indication of change, it presents us with three brothers: Shem, Ham, and Japheth, the sons of Noah.

That’s because it’s with Noah’s sons that we see our first ethnic branching.

The sons of Japheth: According to my study Bible, the sons of Japheth represent Indo-European populations. The section is taken from Genesis 10, and the sons are Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

In the next generation, the sons of Gomer are Ashkenaz, Diphath (who appears as Riphath in Gen. 10:3), and Togarmah. The sons of Javan are Elishah, Tarshish, Kittim, and Rodanim (who appears as Dodanim in Gen. 10:4).

It’s worth noting that Javan (literally Ionia) represents the Greeks. According to James Pate, the discrepancy between Dodanim (Gen. 10:4) and Rodanim (1 Chron. 1:7) may be due simply to the fact that the “d” and “r” sounds are represented in Hebrew with letters that look similar and may have been confused at some point by some hapless copier. Pate goes on to propose another possibility:

Relying on Mefaresh’s interpretation, which is based on Genesis Rabbah 37:1, the Artscroll says that, when Israel sins, the people-group subjugates Israel and is called the Rodanim, from the Hebrew root r-d-h, which means ruling or oppressing.  If Israel controls the people-group, however, the people-group is called the Dodanim, for it is telling Israel that she is its friend, or dod.

Of course, this presents a number of problems, but it’s certainly an interesting proposition.

The sons of Ham: Ham’s sons are Cush, Egypt, Put, and Canaan. In the next generation, the sons of Cush are Seba, Havilah, Sabta, Raama (here spelled without an ‘h’ at the end, though he has one later in the same verse, as well as in Gen. 10:7), and Sabteca. We are also told that Cush was the father of Nimrod, who “began to be a mighty one in the earth” (1 Chron. 1:10). In the generation after that, we have the sons of Raamah: Sheba and Dedan.

Back up the line to Egypt, his sons were Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (whom the Chronicler tells us fathered the Philistines), and Caphtorim.

Next comes Canaan, for whom the pretence of personification is dropped. Rather than naming his sons, we are told instead that he was the father of Sidon, Heth, the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites.

The sons of Shem: The final son of Noah is the sire of the Semitic group, the population from which Abraham will emerge. The sons of Shem are Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech (who appears as Mash in Gen. 10:23). This is either an error or deviates quite a bit from the Genesis 10 version, in which Uz, Hul, Gether, and Mash are the sons of Aram, and the grandsons of Shem.

In the next generation, Arpachshad was the father of Shelah, who in turn was the father of Eber. Eber had two sons: Peleg and Joktan. Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Ebal (given as Obal in Gen. 10:28), Abimael, Sheba, Ophir, Havilah, and Jobab.

Father of sand, father of stars

We move next to Abraham, who is descended from Shem by way of Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, and Terah. This portion is lifted from Genesis 11:10-26. Abraham had two sons: Isaac and Ishmael.

The sons of Ishmael: This section is lifted from Gen. 25:12-16. I’ve always found it an interesting twist that Ishmael should be the first born, yet did not inherit divine attention. We see this motif a great deal in Genesis, of younger sons usurping their older brothers. It would be nice to have an explanation for this, though I suppose it could be as simple as inversion of expectation making for psychologically satisfying (and entertaining) stories. Ishmael, of course, sired the Arabic people.

Ishmael was the father of Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah.

A painting of Abraham's departure, by József Molnár 1849

A painting of Abraham’s departure, by József Molnár 1849

The sons of Keturah: Though 1 Chron. 1:28 implied that Abraham only had Ishmael and Isaac, we know from Gen. 25:1-4 that Abraham remarried after his wife Sarah’s death, a woman named Keturah. Here (1 Chron. 1:32), she is demoted to the status of concubine.

Through her, Abraham was the father of Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. In the next generation, Jokshan fathered Sheba and Dedan (the same two sons given to Raamah in 1 Chron. 1:9). Jokshan’s brother, Midian, fathered Ephah, Epher, Hanoch, Abida, and Eldaah.

The sons of Isaac: We next move over to Abraham’s son by his first wife, Sarah. Isaac had two sons, Esau and Israel. Esau is the progenitor of the Edomites. Israel was born with the name of Jacob, but received the name Israel after an encounter with the Divine. While Genesis used the two names inconsistently, he is here referred to only as Israel.

Esau’s sons were: Eliphaz, Reuel, Jeush, Jalam, and Korah. In the next generation, Eliphaz fathered Teman, Omar, Zephi (appears as Zepho in Gen. 36:11), Gatam, Kenaz, Timna, and Amalek. Reuel fathered Nahath, Zerah, Shammah, and Mizzah. These are taken from Genesis 36:10-14, where Timna appears as a concubine of Eliphaz, not as his son, and she is the mother of Amalek.

The sons of Seir: We run into a difficulty here, since this is the first mention of a Seir. So where is he meant to fit? My study Bible notes that Seir is “another name for Edom”, referencing Gen. 36:8, and in Gen. 36:20, we learn of a Seir the Horite who lived in Edom. Yet none of this helps to explain how Seir is meant to fit into this genealogy.

In any case, Mystery Seir’s sons are Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. He also had a daughter, named as a full sister of Lotan, by the name of Timna.

In the next generation, Lotan fathered Hori and Homam (appearing as Hemam in Gen. 36:22). Shobal fathered Alian (appearing as Alvan in Gen. 36:23), Manahath, Ebal, Shephi (appearing as Shepho in Gen. 36:23), and Onam. Zibeon fathered Aiah and Anah (he either fathered a daughter by the same name, or there is some confusion – in Gen. 36:2, Zibeon had a daughter named Anah, who married Esau). Anah (Seir’s son, not Zibeon’s) fathered Dishon. And Dishon (again, Seir’s son) fathered Hamran (appearing as Hemdan in Gen. 36:26), Eshban, Ithran, and Cheran. Ezer fathered Bilhan, Zaavan, and Jaakan (appearing as Akan in Gen. 36:27). Dishan fathered Uz and Aran.

The kings of Edom: Before Israel had a king of its own, Edom had plenty. This record may be compared to Gen. 36:31-43. They begin with Bela son of Beor, who ruled from Dinhabah. When he did, Jobab son of Zerah, of Bozrah, took over. After him came Husham, of the lands of the Temanites. Then Hadad son of Bedad, who defeated Midian and ruled from Avith. Then came Samlah of Masrekah. Then Shaul of Rehoboth. Then Baalhanan son of Achbor. Then another Hadad (appearing as Hadar in Gen. 36:39), whose city was Pai (which appears as Pau in Gen. 36:39) and whose wife was Mehetabel daughter of Matred, daughter of Mezahab.

The chiefs of Edom were Timna, Aliah (appearing as Alvah in Gen. 36:40), Jetheth, Oholibamah, Elah, Pinon, Kenaz, Teman, Mibzar, Magdiel, and Iram.

The sons of Israel: These are, of course, our twelve tribes. Israel fathered Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. This is, of course, parallel to Genesis 35:22-26.

Focus on Judah

The next few chapters cover will cover each individual tribe in excruciating detail. But we begin with Judah, who fathered Er, Onan, and Shelah, via Bathshua the Canaanite.

God killed Er for wickedness (and Onan, but not mentioned here), which leads to Judah impregnating Er’s wife, Tamar, himself. This produced two more sons: Perez and Zerah. This rather sordid story can be found in Genesis 38.

In the next generation, Perez fathered Hezron and Hamul (this corresponds to Gen. 46:12). His brother, Zerah, fathered Zimri (appearing as Zabdi in Jos. 7:1), Ethan, Heman, Calcol, and Dara. If several of these names seem familiar, it might be because they appear in 1 Kings 4:31, as the men of great wisdom to which Solomon is favourably compared. Except, of course, that the version in Kings describes them as the sons of Mahol, not Zerah.

We then skip to a Carmi, who fathers Achar. Achar is described as “the troubler of Israel” (1 Chron. 2:7). Carmi’s link to the rest of the genealogy is omitted, and the description of Achar as “the troubler of Israel” suggests a story with which the reader ought to be familiar. One possibility is that Achar is the Achan from Joshua 7, who cursed the Hebrew army by keeping some of the spoils of war. He is identified in Jos. 7:1 as “the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah.” This would explain his inclusion here. Except, of course, that it completely screws up the timeline of the Hebrews’ sojourn in Egypt.

In very next verse, we return to the explicit relations with Ethan, who fathered Azariah.

The sons of Perez: Back over to the line of Perez, we move down through his son, Hezron, who fathered Jerahmeel, Ram, and Chelubai. Much later, we learn that Hezron, at the age of sixty, married the daughter of Machir (the father of Gilead). Through her, he had a final son named Segub, who fathered Jair. Jair controlled 23 cities in Gilead until Geshur and Aram conquered a bunch of them.

In the next generation, Ram fathered Amminadab, who fathered Nahshon (described here as the “prince of the sons of Judah” – 1 Chron. 2:10). Through Nahshon, we get Salma (who appears as Salmon in Ruth 4:18-22), through whom we get Boaz (the love interest of the book of Ruth), and through him Obed. Then, through Obed, we get Jesse.

The sons of Jesse: Jesse fathered Eliab, Abinadab, Shimea, Nethanel, Raddai, Ozem, and David. Though only these seven sons are listed here, 1 Sam. 16:10-11 and 1 Sam. 17:12 both explicitly state that he had eight (of which David was the youngest).

He also had daughters: Zeruiah and Abigail. Zeruiah gave birth to some rather plot critical characters: Abishai, Joab, and Asahel, who play a fairly important part in 2 Samuel and 1 Kings. Abigail married Jether the Ishmaelite (named Ithra the Israelite in 2 Sam. 17:25), and bore Amasa. It’s interesting that the children of David’s sisters should be worth mentioning, but not those of his brothers.

 

The sons of Jerahmeel: The narrative is jumping around quite a bit, making it difficult to follow. We now bounce back to Jerahmeel, Hezron’s eldest. Jerahmeel is a bit difficult, since he is listed specifically as being a member of the tribe of Judah here, yet 1 Sam. 27:10 and 1 Sam. 30:29 refer to the Jerahmeelites as if they were a separate, non-Israelite, group. To smooth this over, my New Bible Commentary argues that “it is much simpler to suppose that the descendants of Jerahmeel, who in any case were settled in the south of Judea, retained their nomadic habits longer, and so in the days of David were reckoned separately from the rest of Judah” (p.372).

Jerahmeel fathered Ram, Bunah, Oren, Ozem, and Ahijah. In the next generation, Ram fathered Maaz, Jamin, and Eker.

Jerahmeel also had a second wife, Atarah, who bore Onam. Onam fathered Shammai and Jada. Shammai fathered Nadab and Abishur. Abishur married a woman named Abihail, and they had Ahban and Molid. Nadab fathered Seled (who died childless) and Apparim, who fathered Ishi. Ishi fathered Sheshan, who fathered Ahlai.

Despite what I said just above, we are told that Sheshan had no sons (this isn’t necessarily a contradiction, as Ahlai might either have died young or been born after the events I am about to relate). To continue his line, he married his daughter to his Egyptian slave, Jarha, and they had Attai.

Brian Shwimmer (of the University of Manitoba’s Department of Anthropology) addresses this in the broader context of inheritance:

Inheritance by daughters imposed a particular difficulty, which is acknowledged in several biblical passages. After Moses first promulgates the rule (Numbers), he is confronted with a problem: if females inherit land from their fathers they will pass it on to their children and therefore into the patrimony of another tribe or lineage. His solution is to institute a parallel cousin marriage regulation. Thus a woman who inherits from her father is to marry her father’s brother’s son so that property will automatically be retained within the wider patriline. A second mechanism for maintaining the continuity of lineage holdings was to marry inheriting daughters to household slaves. Since these dependants had no partilineages of their own, their children were by default incorporated into their mothers’ lineages. The arrangement of marriages to slaves created a number of segments that originated with female rather than male founders (see I Chronicles 2:34-36 for an example.) This institution directly mirrors a solution to the reverse problem of a daughterless family among the Akan, a matrilineal people of West Africa.

The reference to Numbers, of course, relates to the daughters of Zelophehad, whose story can be found in Numbers 27 and Numbers 36.

Attai fathered Nathan, who fathered Zabad, who fathered Ephlal, who fathered Obed, who fathered Jehu, who fathered Azariah, who fathered Helez, who fathered Eleasah, who fathered Sismai, who fathered Shallum, who fathered Jekamiah, who fathered Elishama.

After all that, we move back up the line to Onam’s second son, Jada, who fathered Jether (who died childless) and Jonathan. Jonathan fathered Peleth and Zaza.

A Tale of Two Calebs

I am moving the two sections about Calebs to the bottom for special treatment. The first originally began with 1 Chron. 2:18. The mention of a Caleb is rather odd. It appears to be yet another sui genesis dynasty. In looking for more information, I am finding that the consensus makes Caleb a variant spelling of Chelubai, making him the son of Hezron, grandson of Perez. Except that that Caleb will be mentioned later on, leaving this one still without explanation.

Whoever he is, this Caleb married a woman named Azubah. The verse (1 Chron. 2:18) is rather difficult to parse out, suggesting that Caleb had sons with both Azubah and Jerioth. My interpretation was that this might refer to an arrangement similar to the one used by Abraham in Genesis 16. My New Bible Commentary, however, argues that “either Jerioth was another name of Azubah, or there is a textual corruption” (p.372). The Commentary goes on to suggest that the original wording might have had Azubah give birth to a daughter, Jerioth, who in turn had the sons who will shortly be listed. In any case, Caleb had the following sons: Jesher, Shobab, and Ardon. After Azubah died, Caleb married Ephrath (later listed as Ephrathah, compare 1 Chron. 2:19 to 1 Chron. 2:24), who gave birth to Hur.

Caleb, who apparently lived up to his name (kelev means “dog”), impregnated his father’s wife, Ephrathah – though he at least waited until his father was dead. Through her, he fathered Ashhur, who fathered Tekoa. (There is no mention of either of them being put to death, which would be required by Leviticus 20:11.)

In the next generation, Hur fathered Uri, and Uri fathered Bezalel. This appears to be the same as Bezaleel, named in Exodus 31:2.

Further down (I’m putting it here for convenience), we will get another section headed: “The sons of Caleb the brother of Jerahmeel” (1 Chron. 2:42). The two genealogies are different, though my New Bible Commentary insists that the names here are meant to supplement the ones above. To me, this suggests that either Caleb was a quasi-mythic figure in a few different spots, each with their own traditions that had to be amalgamated, or there were a few different Calebs that somehow became conflated.

In any case, the Caleb specifically identified as the brother of Jerahmeel fathered Mareshah, who fathered Ziph and Hebron. Hebron fathered Korah, Tappuah, Tekem, and Shema. Shema fathered Raham, who fathered Jorekeam. While Rekem fathered Shammai. Shammai fathered Maon, who fathered Bethzur.

This Caleb also had a concubine named Ephah, who bore Haran, Moza, and Gazez. Haran also fathered a Gazez, though hopefully a different one.

There is another sui genesis patriarch listed among the descendants of Caleb: Jahdai. Jahdai fathered Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph.

Caleb had yet another concubine, this one named Maacah. She bore Sheber and Tirhanah. We are told that she was also the mother of Shaaph (if the same as above, the implications are even more headache-inducing). Shaaph fathered Madmannah and Sheva. Sheva fathered Macbenah, and was the father of Gibea.

Finally, Caleb had a daughter, Achsah. It is on this basis this Caleb is identified with Caleb the Kenizzite, who appears, for example, in Joshua 14:6, and who also had a daughter by the same name (Jos. 15:17). The theory, if I understand it correctly, goes that he may have been an honorary Israelite, perhaps adopted into Hezron’s family.

Adding to the confusion is the fact that several of Caleb’s descendants are also the names of towns. So are we to understand that Caleb (and his lineage) founded those towns? Or that these individuals gave their names to the towns that they founded?

The sons of Hur: I am continuing this out of order, just to keep Hur in the same section as Caleb. Hur was the son of Ephrathah (called Ephrath in 1 Chron. 2:19), Caleb’s second wife. He fathered Shobal (who “fathered” Kiriath-jearim), Salma (who “fathered” Bethlehem), and Hareph (who “fathered” Beth-gader).

Shobal’s sons were Haroeh, and half of Manuhoth. Yeah, I’m scratching my head as well.

The families of Kiriath-jearim were the Ithrites, the Puthites, the Shumathites, and the Mishraites. From these came the Zorathites and the Esthaolites. The families of Bethlehem were the Netophathites, Atrothbethjoab, the Zorites, and half of the Manahathites. The families of the scribes who lived in Jabez were the Tirathites, the Shimeathites, and the Sucathites. These, we are told, were the Kenites who came from Hammath, the father of the house of Rechab.

And now I think I need to go detox my brain for a while.

1 Samuel 7: Getting back in good graces

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We begin chapter 7 with another attack from the crappy chapter break monster! Taking up from the last chapter, the men of Kiriath-jearim (the Levites of 1 Sam. 6:15 have apparently disappeared) bring the ark to Abinadab. While the ark was in his hands, Abinadab consecrated his son, Eleazar (presumably not the same Eleazar who was high priest after Aaron) so that he could have charge of it.

It doesn’t seem that anyone considers either Abinadab or Eleazar to have been a high priest, yet it seems strange that they should have charge of the ark and not be so. Just as it’s strange that the ark should have sat in Philistine hands for seven months without anyone mounting a rescue, and no one seems to know what to do with it now that it’s back. It seems to me that perhaps the ark was a local cultic object, perhaps from the Shiloh region, and that the rest of the Israelites didn’t really care that much about it. At least at that time.

The ark remains in Kiriath-jearim for twenty years while the people do a lot of “lamenting” (1 Sam. 7:2), which, in context, likely means something like praying for help against the Philistines.

Sam’s Career

There are fifty-five chapters in the combined books of Samuel, and chapter 7 already brings us into the titular hero’s dotage.

The ark drops from the story, and there doesn’t seem to be any indication that Samuel misses it, or tries to get it back, or sees himself as Eli’s successor in its care, or even knows that it’s back from Philistia. Rather, we just see Samuel yelling at the people for having adopted Baals and Ashtaroth. If only they’d put them away, he says, God would save them from the Philistines. The people, without mention of complaint or hesitance, do so. According to my study Bible, this mention of foreign gods is likely a Deuteronomist addition. Certainly, the narrative flows perfectly well with 1 Sam. 7:3-4 removed.

He then gathers all (all!) the people at Mizpah. We’ve seen this location a few times before, mostly in Judges. It’s where Laban and Jacob swear an oath in Genesis 31:48-50. In Judges, it seems to have been quite strongly associated with mustering armies: It’s where the Israelites mustered against the Ammonites in Judges 10:17, and where the other tribes mustered against the Benjaminites in Judges 20. It is also associated with Jephthah in Judges 11. Now, it’s where Samuel prays over the people and has them perform a sort of cleansing ritual in which they confess to their sins.

360_ark_covenant_0215Once the people are purified, Samuel turns his attentions to Philistia. Or, rather, the Philistines find out that the Israelites are gathering and assume the (probably accurate) worst. The Israelites are afraid of the approaching Philistines, so they ask Samuel to continually pray for them while they fight. It’s a bit like Moses’s arm waving during the battle against the Amalekites in Exodus 17, except that Samuel makes a “whole burnt offering” (1 Sam. 7:9) – likely meaning that the whole animal is burned up, with no portion saved for human consumption – instead.

It works. When the Philistines advance, God “thundered with a mighty voice” (1 Sam. 7:11), confusing and routing them. Whether intentional or not, this story provides a contrast to the last battle against the Philistines. In both cases, it looks – at least to me – like the sacred is being used fetishistically, in the sense that some object is brought or ritual performed in the belief that it will cause God to grant victory. The only meaningful difference, it seems, is that Samuel is a Good Guy, whereas the last battle had no such leader-hero. Or perhaps there’s some theological nuance that I’m missing.

Having achieved his first victory against the Philistines, Samuel sets up a monument – a stone that he names Ebenezer (or “stone of help”). If that names sounds familiar, it’s because it’s where the Israelites mustered against the Philistines in 1 Samuel 4 – the battle that preceded the one in which the ark was lost. Either we have two separate stories of battles against the Philistines in connection to Ebenezer (at least one of which confused the source of the name), or Samuel is being delightfully snarky.

In 1 Sam. 7:13-14, we are told that the Philistines are permanently subdued, and that all the cities they had taken are returned to the Israelites (including Ekron and Gath – two of the Philistine pentapolis). Not only that, but Samuel also somehow managed to bring peace between Israel and the Amorites.

Of course, there’s a problem with that; if Samuel did indeed achieve all of this, then Saul’s career (coming up shortly) makes no sense. So my New Bible Commentary proposes a different reading, arguing that these verses are a summary of Samuel’s entire career, “not just the part of it that preceded Saul’s becoming king” (p.290). In other words, this chapter may be crediting Samuel with what will later be credited to the monarchy. It may be evidence of that ‘judge vs. monarch’ ideological conflict I mentioned earlier.

Closing up, we’re told that Samuel judged in a circuit, moving between Bethel, Gilgal, Mizpah, and his home in Ramah (building an altar in this last location, a detail that evidently made it passed the editors). I checked out these locations on my study Bible map and they seem to be in a fairly small geographical region. Much smaller than would be expected from a prophet known to all of Israel (1 Sam. 3:20).

1 Samuel 6: Of mice and tumours

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Before getting started on the last chapter of our ark-related tangent, I noticed that chapter 5 tends to refer to the ark as “the ark of God” (such as 1 Sam. 5:1), while chapter 6 tends to call it the “ark of the Lord” (such as 1 Sam. 6:1). This and other details that I’ll mention when I get to them leads me to suppose that that the story of the ark’s return was, at one time, independent from the story of its capture. Or, perhaps, the cobbling editor liked the first part of one version and the second part of another.

When we last left the ark, it was being tossed from Philistine city to Philistine city. Though only three were named (Ashdod, Gath, and Ekron), it’s possible to interpret 1 Samuel 6:4 to mean that all five Philistine cities were hit. We’re told that this odd game of Hot Potato lasts seven months (without any apparently attempt at rescue) before the Philistines have had enough. In 1 Sam. 5:11, the Philistines called on their lords to advise them. Here (1 Sam. 6:), they call on their priests and diviners. (If we wish to be charitable, we might read this to mean that they called on their lords first, who then made the executive decision to call on the priests and diviners. More likely, I think that this is more evidence of at least two versions of the story having been stitched together.)

These priests and diviners suggest that the ark be sent back with an appeasement offering of five golden tumours and five golden mice (some translations say ‘rats’), “according to the number of the lords of the Philistines” (1 Sam. 6:4). This is a rather obvious example of sympathetic magic – send away an image of the thing that’s giving you trouble – but I think, as Brant Clements points out, that the juxtaposition of rats and tumours against the lords of the Philistines is another humorous jab at the Philistines. Certainly, these three “adventures of the ark” chapters have been quite comedic!

You may be wondering about the mention of mice/rats here. If the golden tumours are fetishes to send away real tumours, what are the golden mice? Or, depending on the translation you are reading from, you may not see a problem at all. It seems that the Greek Septuagint included the mice in chapter 5, so either they were dropped from the Hebrew text, or they were added to the Greek to harmonize the two chapters.

There’s also some question about the pairing of mice/rats and tumours. I mentioned in my discussion of 1 Sam. 5 that the tumours may refer to the swellings of the bubonic plague. If that’s the case, either the authors understand the connection between rats and the plague, or they don’t (therefore the concern about the mice/rats likely has more to do with the damage they do to food stores).

Abbie, of Better Than Esdras, points out that there’s a language shift within chapter 6 as well:

Something strange happens at v. 11: the word for “tumors” (עפלים) changes to “hemorrhoids” (טחריהם). But! All previous mentions of “tumors” had an interesting quirk. Basically, the Masoretic text has instructions to read “hemorrhoids” instead of the written “tumors”. This is called Qere and Ketiv, the spoken and the written. I did not know this was used to “fix” textual difficulties like this. Very interesting.

The ark goes to Beth-shemesh

In addition to sending it home with a bunch of golden fetishes, the Philistine priests specify that the ark must be transported on a cart pulled by two dairy cows that have never been yoked, and that the cows’ calves cannot accompany them. They are then to send the the cart off and, if it heads toward Beth-shemesh, they will have confirmation that YHWH was the source of the contagion. If it goes in any other direction, however, they will know that “it happened to us by chance” (1 Sam. 6:9).

The Plague at Ashdod, by Nicolas Poussin, 1630

The Plague at Ashdod, by Nicolas Poussin, 1630

The use of a new cart and dairy cows probably has to do with ritual purity – dairy cows would not have been used to pull anything worldly, and same goes for a new cart. The separation from the calves is a little trickier, but may have to do with the divination aspect of this ritual – the cows would naturally want to head back in the direction of their calves, whereas Beth-shemesh lays ahead. Therefore, if the cows pull the ark toward Beth-shemesh, it can be assumed that they are being led by the hand of God.

So the Philistines lead the cart up to the border, then set it loose. Sure enough, it heads toward Beth-shemesh, and comes to a stop by a particular rock, which then becomes a landmark.

When they see the cart approach, the people of Beth-shemesh (who were out for the wheat harvest) approached. In an odd sense of sequence, they first break up the cart and use the wood from it to sacrifice the two cows, then the Levites come over and set the ark down. I imagine that it simply hovered in the air at about cart-height while the Levites got their act together.

Speaking of Levites, their inclusion seems to be an editorial insert. As my study Bible puts it, their presence in the story may be “to make the procedure conform to later requirements” (p.338).

At some point during all of this, 70 (or, perhaps, 50,000) Israelites peek into the ark and are killed. If I understand correctly, it seems that the Hebrew text includes both figures, presumably by accident. My snarky study Bible lets us know that this “shows how easily exaggeration could occur” (p.339).

While this portion of the story has the clunky feel of an addition, it serves to reinforce God’s power and his dominion over the ark. It is not merely a weapon against the Philistines, but rather subject only to the will and whim of God – just as likely to kill Israelites as non-Israelites.

So the people of Beth-shemesh understandably want nothing to do with such a finicky and dangerous object, so they send a message to Kiriath-jearim, asking if they’ll have it.

Why not Shiloh? It seems that, in the seven months since the ark has been away, Shiloh was destroyed. At least, that’s what every source I’m looking at is claiming.

And that’s it for the ark’s little side adventure. Next chapter, we’re back to Samuel!

Judges 17-18: Of opportunistic priests and silver idols

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So there’s this guy, Micah, living in the hill country of Ephraim. This Micah is not such a cool guy. He also has a very strange, meandering story.

You see, he stole 1,100 pieces of silver from his mother. Not knowing who had stolen it, his mother cursed the thief. Micah, presumably getting a little hot under the collar, confesses and returns the money. To withdraw her curse, his mother dedicates 200 of the pieces of silver to God, melting it down into an idol.

The amount of silver stolen is familiar – it is the same amount that each Philistine elder promised to pay Delilah in exchange for the secret of Samson’s strength (Judges 16:5). I don’t know if it’s a coincidence, or if the stories are supposed to be related somehow, or if 1,100 was just a way of saying “a large amount.”

Micah’s mother disappears from the story at this point, and it is Micah’s turn to make idols. He builds a shrine, and he makes “an ephod and teraphim” (Judges 17:5) to go in it. But what’s a shrine without a priest? To fill the void, Micah installs one of his own sons as the priest to his household shrine.

Unfortunately, Micah’s son apparently disappears because there’s another young man, called a Levite despite being from the tribe of Judah, who leaves his home town of Bethlehem to find himself some employment. When he comes upon Micah’s house, Micah offers him a job as his personal household priest, in exchange for ten pieces of silver a year, room and board, and clothes.

When the Levite accepts, Micah is overjoyed, thinking to himself: “Now I know that the Lord will prosper me, because I have a Levite as priest” (Judges 17:13).

The key portions of this story are (1) There was a man named Micah, (2) He was from the hill country of Ephraim, (3) He had a shrine, (4) He was directly involved in the shrine’s construction, and (5) He had a priest. It seems that various storytellers embellished these key points in different ways, and our poor editor just didn’t know how to fit them all together.

It seems important, too, that Micah is not seen as a particularly good guy, but more on that later.

Dan’s “migration”

The text doesn’t give a reason for it except that “there was no king in Israel” (Judges 18:1) – and therefore no real order to society – but Dan is on the march to find a place to call home.

Judges 17 - Micah's IdolAccording to Collins, they had to find a new home after they “lost their original territory to the Philistines” (A Short Introduction to the Hebrew Bible, p.114). Unfortunately, he doesn’t explain how this is known, so I have no idea if it’s just extrapolation or if there’s some sort of material archeological evidence to suggest this explanation.

My study Bible does agree, though, citing Joshua 19:40-46 and Judges 1:34 to put Dan’s original territory in the southwest, close to Philistine territory. This also helps to explain Samson’s focus on the Philistines, as Samson was a Danite (Judges 13:2).

So the Danites are looking for land, and, like Moses, they send out five scouts to find them a nice spot to settle. These spies set out from Zorah and Eshtaol, where the Danite people are located, which was listed among their inheritance in Joshua 19:40-46, and between which Samson was buried in Judges 16:31.

In their travels, the Danite spies lodge with Micah. While there, they recognize the Levite’s voice (Judges 18:3), asking him what he’s doing there. There’s no reason given for why/where/how they might have encountered the Levite before. It’s a very strange detail.

When the Levite explains that he’s been hired as Micah’s household priest, they ask him to consult with God on their behalf and tell them whether or not they will succeed. It’s implied that the Levite does so (presumably using the ephod and teraphim, which seem to be related to divination in some way), and he gives the Danites God’s blessing, saying that “the journey on which you go is under the eye of the Lord” (Judges 18:6).

Eventually, the spies make it to Laish, where they find the land fertile and the people weak (they are allied with Sidon, but too far away for the Sidonians to protect them). So they return to the Danites and tell them to go after Laish.

Which they do, with an army of 600 soldiers.

When the army passes Micah’s house, the spies mention the lovely shrine there. So the army stops to steal it. They are caught by Micah’s Levite, who asks them what they are doing. The Danites, in response, invite him to come and be their priest instead. After all, they argue, wouldn’t it be better to be the priest of an entire tribe rather than just one man? The Levite is so enthusiastic about the deal that he grabs Micah’s sacred objects and follows the Danites.

Micah gives chase, but realizes that he is outmatched and gives up.

When Dan takes Laish, they rebuild the city and name it Dan, in honour of their founding patriarch. It’s interesting to note that there was already a place named Dan in Genesis 14:14.

In closing, we’re told of a priest named Jonathan, son of Gerson, son of Moses (or Manasseh, my Bible doesn’t seem sure), who served the Danites as priest and was followed in the office by his sons “until the day of the captivity of the land” (Judges 18:30) – presumably the Assyrian conquest. They set up Micah’s idols, suggesting that this Jonathan is the same as the unnamed Levite we’ve been hearing about. Except that our Levite was from the tribe of Judah, not Moses (nor Manasseh). Unless that’s just the name of his grandfather, recycled from the patriarch, and not a tribal designation at all.

The moral of the story

There are a few possible morals that I can see. There’s the repetition that this all happened while there was no monarchy in Israel (Judges 17:6, Judges 18:1), which makes these chapters (and the ones to follow) seem to be a set up to explain just why having a king is such a fantastic idea.

Another possibility is that the story was included to explain the origins of a shrine in Dan. According to Collins, “during the monarchy, Dan was the site of one of the temples set up by King Jeroboam I of the northern kingdom of Israel, in opposition to Jerusalem” (A Short Introduction to the Hebrew Bible, p.114).

Certainly, it’s true that no one in the story is presented in a particularly flattering light. From Micah the thief, to the mercenary/thieving Levite, to the aggressive and thieving Danites, all of the characters are, to put it kindly, morally questionable.

It could also be an accurate snapshot of the popular/folk religion, as opposed to the high religion of Jerusalem. As Victor Matthews puts it:

Why did a Levite, a man charged with teaching and maintaining the law, consent to serve a group of sacred images? Why did Micah set them up in the first place, and why did the Danites jump at the chance to steal them for themselves? The answer almost certainly is that popular religion, the religion of the local villages, was not the pure monotheism required by the law at Sinai. Recent excavations at Tell Qiri, a settlement dating to the period of the judges, revealed a similar household shrine with incense burners and a large number of animal bones. A substantial percentage of the bones proved to be the right foreleg of goats. This is reminiscent of the law in Exod 29:22, which calls for the sacrifice of the “right thigh” of the ram. (Manners & Customs of the Bible, p.76)

You’ve also probably noticed that characters are getting called “Levite” without actually being from the tribe of Levi. It seems that the term originally just meant a priest, and either the office was taken over by one particular line or perhaps they simply unionized, forming a new tribe.

 

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.

Joshua 9: Joshua continues to display questionable judgement

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A bunch of kings in the area start getting nervous about Joshua’s inept bungling into conquest, and start talking about forming an alliance. Then that narrative is suddenly dropped (to be resumed in the next chapter) in favour of the one involving the Gibeonites (who will also make a reappearance in the next chapter).

The Gibeonites, you see, have figured out that Joshua has the ark – think of it like the nuclear arsenal of the ancient world. So long as Joshua has God on his side, they can’t hope to fight him and survive – the only option is to join him. But there’s a problem, Deut. 20:15-16 forbids the Israelites from becoming friendly with anyone currently living in the Promised Land. So the Gibeonites, probably reflecting for about half a moment on Joshua’s decision-making skills so far, decide that a little trickery is worth a try.

Joshua 3They dress themselves in rags and worn-out shoes, they fill their bags with stale and moldy food, they probably even roll around in the dust a bit to complete the effect.

They then go to Joshua and introduce themselves as emissaries from a distant land, showing him their worn gear as proof of their long journey (though Gibeon itself is a mere seven miles away from Ai, according to my study Bible, p.273). Joshua, choosing not to consider that he hasn’t been in the area long enough for emissaries to have been sent from much further than the real Gibeon and apparently unwilling to check in with God or, heaven’s forbid, check a map, strikes an alliance with the Gibeonites.

It takes him three whole days to finally come back with a “heeeey, wait a minute!” But when he does, it’s too late. The alliance has been struck and he can’t back out of it now.

Joshua, displaying once again that he is not the leader of the Israelites because of any personal intelligence that recommends him above his fellows, confronts the Gibeonites and asks them “Why did you deceive us?” (Josh. 9:22). Like, really? He needed to ask after just burning Jericho and Ai to the ground, slaughtering every living thing (except the trees)?

Realizing that he can’t slaughter the Gibeonites, Joshua does the next best thing: he enslaves them. Henceforth, they shall be responsible for the hewing of wood and the drawing of water for the as-yet-non-existent Temple.

EDIT: According to Paul Davidson of Is That In The Bible?, it appears that Gibeon was not inhabited during the late Bronze Age.