2 Chronicles 21: Falling Bowels

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After Jehoshaphat’s death, his son Jehoram takes over. To avoid confusion between the kings of Judah and Israel, both named Jehoram, Kings refers to the northern monarch as Joram.

Jehoshaphat also had some other sons, who are named for poignancy: Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah. Jehoshaphat made sure that they were all well-provided for with riches and cities to control, but Jehoram got the crown for being the eldest.

This seems to have been a poor time to select an heir through primogeniture, because Jehoram is pretty awful. So awful, in fact, that he murders all of his brothers “and also some of the princes of Israel” (2 Chron. 21:4 – likely referring to the leaders of Judah, rather than the royal offspring of the northern kingdom) as soon as his power is established enough to get away with it.

This mass murder, which seems like it would be rather memorable, escapes mention in Kings. We did, however, see Solomon doing similar things in 1 Kgs 2, which the Chronicler forgot to mention.

Jehoram also undid the work of his predecessors, building high places around the hill country and leading the people into false faith. This was, it seems, because he was married to Ahab’s daughter. Though not exactly explicit, it’s implied that this marriage corrupted him, like some kind of religious contagion.

Enemies At The Gates

Jehoram’s brutal ways failed to buy him peace. During his tenure, Edom seceded, declaring their own king. The writing is a little unclear, but it seems that Jehoram was surrounded, possibly in a fortified town under siege by the Edomites. He seems to have waited until nightfall, then made a sortie, likely hoping to catch the Edomites unprepared.

From the 'Promptuarii Iconum Insigniorum', by Guillaume Rouille

From the ‘Promptuarii Iconum Insigniorum’, by Guillaume Rouille

In the 2 Kgs 8:20-22 version, the attempt fails when his army flees, and because of this he was unable to bring the Edomites back under heel and they remained free “to this day.” Here, however, he succeeds in defeating the Edomites, and yet we get the same sentence about them remaining free “to this day” (2 Chron. 21:10). The change makes the story nonsensical, and it’s hard to imagine why the Chronicler would have wanted to give Jehoram the victory anyway, especially when his last addition is have Jehoram murder all of his brothers.

Libnah also revolted, which is mentioned in 2 Kgs 8:22, but the Chronicler adds an explanation: It’s because Jehoram had abandoned God.

For good measure, God raised the Philistines and Arabians against Judah. They loot the country, taking Jehoram’s stuff, his sons, and his wives, leaving him only his youngest son, Jehoahaz. I couldn’t help but note the order in which this list is presented: Stuff, sons, and wives.

In English, the usual convention is to list items in order of descending importance, rather insultingly making Jehoram’s stuff as the most important item taken from him. Another possibility is that the list saves the best for last, building up to the most important item, Jehoram’s wives. It seems odd, given the value placed on sons and how infrequently wives are mentioned, let alone named. Perhaps I’m reading too much into this, but it just struck me as odd to bury Jehoram’s sons in the middle.

This pillaging and murder/kidnapping also escapes mention in Kings. Again, you’d think the elimination of most of the royal family would be a memorable event.

The Punishment

The Chronicler can’t let anyone’s sins pass without comment, so Elijah writes a nasty letter to Jehoram, giving him the usual godly message (though seeming to condemn Jehoram’s multiple fratricide only in afterthought). Incidentally, John J. Collins writes in A Short Introduction to the Hebrew Bible that the “reference to a letter is anachronistic. The use of letters only becomes common in Israel after the Babylonian exile” (p.233).

As punishment, God will bring a plague on Judah. This plague is rather special, as it will affect Judah’s people, its children and wives (mentioned as separate categories from people, which I choose to overlook as a possible translation issue), as well as its possessions. Even Jehoram himself will contract it, his bowels becoming diseased “until your bowels come out” (2 Chron. 21:15).

The inclusion of Elijah here seems unlikely. Commentaries all seem to agree that he would almost certainly have already ascended by this point (since, in 2 Kgs 3, we see Elisha prophesying during Jehoshaphat’s reign, and he would have been unlikely to be active on his own until after Elijah had left the scene).

This gives us a new perspective on the mention of Jehu son of Hanani in 2 Chron. 19:2. While I found ways to explain that anachronistic inclusion, seeing it happen a second time makes it all rather suspicious. It seems likely that the Chronicler is pulling in names of known prophets into whose mouths he can place his own condemnations.

In any case, the plague Elijah predicted never makes an appearance, but we do see God attack Jehoram’s bowels. Though never mentioned in Kings, the Chronicler tells us that Jehoram’s bowels finally came out after two years, killing him in agony.

On that horrifying note…

We learn that Jehoram “departed with no one’s regret” (2 Chron. 21:20), and his people didn’t even bother to light a fire in his honour. When they buried him, they didn’t put him in the tomb of the kings.

Jehoram was 32 years old when he became king, and he ruled for 8 years. He was pretty awful, but God spared his destiny for David’s sake.

1 Chronicles 6: The Levitical Line

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We next turn our attentions to the tribe of Levi. It’s worth noting both how detailed a treatment they get compared to the other tribes, and the fact that they are placed in the very middle of the genealogies, just as they were physically placed in the middle of the camp in Numbers 2. It’s hard to ignore the symbolism.

Roughly speaking, the narrative begins with the priestly genealogies, then discusses the temple musicians, and ends by looking at the territories under direct Levitical control.

The genealogy portion seems to be based on Exodus 6:16-25, but with some variations.

The sons of Levi are: Gershom, Kohath, and Merari. There’s some duplication of information as each section serves a different purpose that sometimes requires the same information. However, since my purpose is different than the Chronicler’s, I’ll be condensing a little.

The sons of Kohath are: Amram, Izhar, Hebron, and Uzziel. From Amram came Aaron, Moses, and Miriam. From Aaron, we get Nadab, Abihu, Eleazar, and Ithamar. From this point, we follow Eleazar down in a direct line:

  1. Phinehas
  2. Abishua
  3. Bukki
  4. Uzzi
  5. Zerahiah
  6. Meraioth
  7. Amariah
  8. Ahitub
  9. Zadok
  10. Ahimaaz
  11. Azariah: According to 1 Kgs 4:2, Azariah was Zadok’s son, not his grandson. However, this wouldn’t be the first time that “son” might have been used simply to mean “a descendant of.”
  12. Johanan
  13. Azariah: The text specifies that he was priest when Solomon built the temple.
  14. Amariah
  15. Ahitub
  16. Zadok
  17. Shallum
  18. Hilkiah
  19. Azariah
  20. Seraiah
  21. Jehozadak: The text indicates that he was taken into exile by Nebuchadnezzar after the fall of Jerusalem.
Aaron, from the Frauenkirche, Dresden

Aaron, from the Frauenkirche, Dresden

There is apparently some discussion as to whether or not Zadok (#9 on this list) was really of Levitical descent. Apparently, the Jebusite Hypothesis argues that Zadok was a priest in Jerusalem, serving the Jebusite god El Elyon, when it was conquered by David. Further, it argues that David may have appointed him as high priest as an appeasement to the conquered residents of the city (not only offering some continuity of leadership, but also bridging David’s god and their own).

In support of this, the similarity between Zadok’s name and the names of pre-Israelite inhabitants of Jerusalem is pointed out (for example, Melchizedek in Gen. 14:18 and Adonizedek in Jos. 10:1).

Some apparently also cite his role in Nathan and Bathsheba’s conspiracy to place Solomon on the throne, instead of Adonijah (1 Kgs 2). The argument goes that Solomon, born in Jerusalem, would have been preferred over Adonijah, who was born in Hebron.

The second lineage of Kohath: We also get a secondary list of the sons of Kohath, which is clearly not the same as above, beginning with Amminadab, and tracing down:

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

A few sources I looked at suggested that Amminadab might be an error here (albeit a strange one). Drawing from Exodus 6:21, they argue that Izhar may have been meant instead, which would certainly make a lot more sense.

We then get a list of descendants of someone named Elkanah, who is clearly not the Elkanah who was a descendant of Kohath. The grammar is a little fudgy, but it looks like he had two sons: Amasai and Ahimoth. Then, through Ahimoth, we get:

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

The sons of Samuel: In 1 Chron. 6:28, switch briefly over to a Samuel, who is presumably the Samuel of 1-2 Samuel, and meant to be related to the just-named Elkanah. This works for a little while, since 1 Samuel 1:1 names Samuel’s father Elkanah, and his grandfather Jeroham. It breaks down after that, however, as Jeroham is the son of Elihu, who is the son of Tohu, who is the son of Zuph. (A genealogy that matches better occurs below, in the discussion of musicians.)

Further, since Zuph is specifically named as an Ephraimite, we have to do a bit of juggling to make him also a Levite. It’s not impossible, since we could imagine a Levitical line living in Ephraim’s territory being identified by their geographical location rather than tribal descent. It’s worth noting that there were Kohathite territories within Ephraim (listed later in 1 Chron. 6:66-69).

In this case, however, there are too many pieces that don’t fit. It seems that, the Chronicler (who at least one of his sources) wished to shoe-horn Samuel into the Levitical line to excuse the fact that he was performing cultic duties. The problem with that, though, is that Samuel is seen making burnt offerings (for example, 1 Sam. 7:10), so why not place him directly in the Aaronic line? And why not mention in 1 Samuel that he was of Levitical descent?

In any case, the sons of Samuel are listed, in order, as Joel and Abijah.

The sons of Gershom are: Libni and Shimei. Gershom, by the way, is sometimes spelled Gershon. Given the phonetic similarity, I’m assuming this is just an error, and I will use the two forms interchangeably. Gershom traces the line down through Libni:

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

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

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

Musicians

David is credited with founding the musical portion of the tabernacle service (or, at least, with reforming the system). When he initially brought the ark to Jerusalem, he appointed to “[minister] with son before the tabernacle of the tent of meeting” (1 Chron. 6:32). When Solomon built the temple, they moved with the ark.

The lineages are presented in reverse order. I’ll re-arrange them as a descent just to make the lineages more comparable to the ones we had above. Keeping in mind that it is the final member of the line who was appointed by David. I’ve bolded the appointees.

From the Kohathites:

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

If the Samuel listed as Heman’s grandfather is meant to be the Samuel who went around anointing Israel’s first few kings, the lineage matches much better than the one we got in 1 Chron. 6:25-28. The only differences are easily attributable to phonetic variations or scribal sloppiness (Eliel is listed as Elihu in 1 Samuel 1:1, and Toah as Tohu).

A second musician, Asaph, is identified as Heman’s brother in 1 Chron. 6:39. However, given the differences in the lineage, it seems probable that the term is meant to mean “brother in craft,” rather than as a description of a blood tie. His lineage is as follows:

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

The obvious problem here is that generations are skipped. Gershom’s sons are Libni and Shimei in 1 Chron. 6:17. Jahath isn’t listed until 1 Chron. 6:20, as the son of Libni (Gershom’s grandson). Shimei is missing from the 1 Chron. 6:20 version. After that, the comparison breaks down entirely, as the 1 Chron. 6:21 version continues with Joah, while this list continues through Ethan.

The first two errors can be fairly easily explained either as accidental errors, or as the Chronicler finding himself with a list containing a lovely symbolically resonant fourteen generations between Levi and Asaph, yet finding that it does not quite match his other source. He may have sacrificed Libni in order to include Shimei while still preserving the desired number of generations.

The final error also isn’t too difficult to explain, as there is nothing to say that Zimmah had only one son. His eldest might well have been Joah, while Asaph was descended from a secondary branch.

From the Merarites: The Merarites put forward one appointee, Ethan. His lineage goes:

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

The sons of Aaron: But only descendants of Aaron were allowed to make offerings, at least in the Chronicler’s time. His lineage is repeated down to Ahimaaz, and is identical to the one in 1 Chron. 6:4-8.

Levitical Territories

In 1 Chron. 6:54, the narrative moves into a discussion of the territories controlled by the tribe of Levi. This list corresponds largely to the one in Joshua 21, even presenting them in the same order (first to the Kohathites, then the Gershonites, then the Merarites).

Kohathite Cities: To the Kohathites, specifically the descendants of Aaron, Judah provided the following cities of refuge: Hebron, Libnah, Jattir, Eshtemoa, Hilen, Debir, Ashan, and Beth-shemesh. An added detail is given about Hebron: While the Levites get the town’s surrounding pasture lands, the fields and villages belong to Caleb son of Jephunneh.

Simeon won’t be listed here as a contributing tribe, but Ashan is allotted to them in Jos. 19:7. This suggests that Simeon had already been absorbed by Judah by the time the Chronicler’s source was written.

From Benjamin, the Kohathites received: Geba, Alameth, and Anathoth.

At this point, the text tells us that the Kohathites control 13 towns (1 Chron. 6:60), but the actual count reveals only 11. By comparing the list to Jos. 21:13-19, we can assume that Juttah and Gibeon were accidentally dropped by the Chronicler (or a subsequent scribe).

There appears to be a corruption of the text in 1 Chron. 6:61. The corresponding spot in Joshua is Jos. 21:5, where we learn that the Kohathites receive ten further towns from Ephraim, Dan, and the half-tribe of Manasseh. The towns are not named in either location.

From Ephraim, they received Shechem, Gezer, Jokmeam, Beth-horon, Aijalon, and Gathrimmon.

The cities contributed by Dan aren’t listed, but  Jos. 21:23-24 names both Aijalon and Gathrimmon as coming from Dan. This seems to be another scribal error.

From the half-tribe of Manasseh, they received Aner and Bileam.

Gershomite Cities: Gershom received thirteen cities from Issachar, Asher, Naphtali, and Manasseh.

From the half-tribe of Manasseh, they received: Golan in Bashan, and Ashtaroth. From Issachar, they received Kedesh, Daberath, Ramoth, and Anem. From Asher, they received Mashal, Abdon, Hukok, and Rehob. And from Naphtali, they received Kedesh in Galilee, Hammon, and Kiriathaim.

Merarite Cities: Merari received twelve cities from Reuben, Gad, and Zebulun.

From Zebulun, they received Rimmono and Tabor. In the Transjordan, they received from Reuben: Bezer, Jahzah, Kedemoth, and Mephaath. From Gad, they received Ramoth in Gilead, Mahanaim, Heshbon, and Jazer.

I only get a count of ten cities, rather than the twelve claimed, but there is some grammatical weirdness around 1 Chron. 6:78 that could account for the discrepancy.

2 Kings 24: The Twilight of Jerusalem

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The region seems to be in turmoil, with Judah caught in the middle as Egypt and Babylon clash.

Jehoiakim, who had been installed by the Egyptian Pharaoh in 2 Kings 23:34, now apparently finds himself vulnerable as Egypt’s power wanes to Babylon’s waxing. As the text tells us, “And the king of Egypt did not come again out of his land, for the king of Babylon had taken all that belonged to the king of Egypt from the Brook of Egypt to the river Euphrates” (2 Kings 24:7). So Judah spends three years as a vassal to Nebuchadnezzar II, king of Babylon.

Nebuchadnezza II, from Firaxis's Civilization V

Nebuchadnezzar II, from Firaxis’s Civilization V

After three years, Jehoiakim rebelled against Babylon, and was soon under attack by bands of Chaldeans, Syrians, Moabites, and Amonites. As usual, the text is light on explanation, but we might conclude that losing their vassal status, becoming a fairly small, weak state nation with no superpower protector, might have made Judah an easy target for roving bands.

The mention of the Chaldeans complicates this a bit. It was the Chaldean tribe that took control of Babylon during the Neo-Babylonian era, a dynasty of which Nebuchadnezzar was a member. From the context, it doesn’t seem that these Chaldeans were acting on Babylon’s request, however. The reference is likely to members of the geographic/ethnic group instead.

This, our narrator assures us, was “surely” (2 Kings 24:3) at God’s command for the crimes of Manasseh. He are reminded of 2 Kings 21:16, that Manasseh filled the streets of Jerusalem with the blood of the innocent.

The Short Siege

Things only get worse after Jehoiakim’s death. He was succeeded by his son, Jehoiakin (who, I am convinced, was named solely to confuse me). He was 18 years old when he became king, and reigned a mere three months. In that time, he apparently managed to convince our narrator that he was one of the bad kids.

Just as he was coming to power, Babylon besieged Jerusalem and Jehoiakin surrendered. He was then taken prisoner, along with the rest of the family (including his mother, Nehushta), much of Jerusalem’s wealth, and all it’s skilled labour – leaving behind only the poorest people. This, we are told, happened in the eighth year of Nebuchadnezzar’s reign (2 Kings 24:12), which is the first time I can recall a dating anchored on a king outside of Judah or Israel.

Jehoiakin was replaced as king, but his career was far from over. In Lawrence Mykytiuk’s 50 People in the Bible Confirmed Archaeologically, we learn that Jehoiakin is mentioned:

in four Babylonian administrative tablets regarding oil rations or deliveries, during his exile in Babylonia (Raging Torrent, p. 209; ANEHST, pp. 386–387). Discovered at Babylon, they are dated from the tenth to the thirty-fifth year of Nebuchadnezzar II, king of Babylonia and conqueror of Jerusalem. One tablet calls Jehoiachin “king” (Text Babylon 28122, obverse, line 29; ANET, p. 308). A second, fragmentary text mentions him as king in an immediate context that refers to “[. . . so]ns of the king of Judah” and “Judahites” (Text Babylon 28178, obverse, col. 2, lines 38–40; ANET, p. 308). The third tablet calls him “the son of the king of Judah” and refers to “the five sons of the king of Judah” (Text Babylon 28186, reverse, col. 2, lines 17–18; ANET, p. 308). The fourth text, the most fragmentary of all, confirms “Judah” and part of Jehoiachin’s name, but contributes no data that is not found in the other texts.

This seems to indicate that Jehoiakin lived to be at least 45 years old, with more than half of his life in Babylonian captivity.

Back in Judah, Nebuchadnezzar installed Jehoiakin’s uncle, Mattaniah as king – renaming him Zedekiah. Zedekiah was 21 years old, and managed to keep his crown for 11 years. His mother was Hamutal, making him Jehoahaz’s full brother.

The chapter break is rather abrupt, occurring in mid-sentence in my RSV. We learn only that Zedekiah rebelled against the hand that crowned him.

2 Kings 23: To Little, Too Late

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This chapter mostly focuses on Josiah’s rather violent religious reforms. But first, he gathers all the people together at the temple to read out his new Book of Law, and to reconsecrate Judah under the covenant.

The reforms themselves are everything we’ve come to expect. Altars to other gods (and astral bodies) are destroyed, Asherah are burned, priests are murdered.

One thing that stands out is the length to which Josiah goes, not just to destroy non-approved shrines, but to totally desecrate them. He murders priests over their altars, burning their bones there in mock sacrifice. He cuts down the Asherim and fills the holes with human bones. He burns religious objects and spreads the ashes “upon the graves of the common people” (2 Kings 23:6).

Amidst all of that, there is a mention of priests that I believe refers to priests of YHWH serving at local shrines. These, Josiah seems to invite to serve in Jerusalem, but they refuse to come. Even so, however, they “ate unleavened bread among their brethren” (2 Kings 23:9). In trying to make sense of this, my New Bible Commentary suggests that we may interpret this to mean that “these priests were admitted to the sacred meal but were not allowed to sacrifice” (p.366). However, the impression I got was that it was the priests who refused Josiah’s reforms, rather than that they were barred from participating. It is, without a doubt, a difficult passage to make sense of.

A final act worth mentioning is Josiah’s destruction of Jeroboam’s shrine at Bethel, which has been causing so much hand-wringing through our narrative. Just to be an extra jerk about it, he digs up corpses from nearby tombs and burns them on Jeroboam’s altar to defile it.

As he’s looking for more bodies to defile altars, Josiah comes upon a particular monument and asks the locals about it. They tell him that it’s the tomb of a Judahite prophet who had predicted what Josiah is currently doing to the Bethel shrine. This sounds an awful lot like the unnamed prophet from 1 Kings 13.

I had pointed out at the time that the chapter had a very “folk myth” feel to it. In it, the unnamed prophet tells Jeroboam that his altar will someday be destroyed by a Davidic king named Josiah. Jeroboam, furious, raises his hand to command that the prophet be arrested. This hand withers, until the prophet takes pity on Jeroboam and restores it.

I noted that the story was very out of place among the histories. In particular, the fact that such a specific prophecy was made, yet had no impact on any of the named characters (despite the fact that Jeroboam witnessed a very specific and very powerful miracle) strongly suggests that it was added to the record of Jeroboam’s reign, probably after the fact. Given the explicit mention of Josiah, it seems likely that one of Josiah’s supporters either wrote the story from whole cloth, or adapted some local folk tradition for propagandic purposes. As Brant Clements of Both Saint and Cynic puts it, the prophecy is “suspiciously specific.”

Finding some measure of respect for the dead – or, at least, this dead – Josiah commands that this tomb remain unmolested, along with the bones of another prophet, this one from Samaria. Again, this second prophet is not identified. My study Bible suggests that the mention of Samaria “is probably an error for Bethel,” perhaps suggesting that there is some special grave for local prophets. However, I saw it as a reference to the Israelite prophet mentioned later on in 1 Kings 13 (though I’m not sure why Josiah should preserve that grave).

While our narrative talks about destroying, burning, and grinding up ashes, Victor Matthews suggests that perhaps Josiah wasn’t quite as thorough as he’d like us to think:

Archaeological findings from this period include fragments of a horned altar found incorporated into a wall at Arad. That the altar was dismantled and used in the construction of a non-sacred structure suggests an attempt to eliminate sacrificial activity at Arad. (Manners & Customs of the Bible, p.98)

Back in Jerusalem, Josiah enacts one final reform: the “restitution” of the Passover celebration. I use scare quotes because it’s not really clear what the history of the celebration is. I’ve seen some commenters suggest that Josiah invented the practice, which I personally find unlikely. The narrative itself claims that it was done up until the days of the judges, and then not again until now (in Josiah’s 18th year). Personally, I find it likely that it was a local festival that perhaps had been celebrated for quite a while, and that Josiah simply made part of the centralized/orthodox version of the YHWH cult that he was trying to create.

But not all was well

Josiah was a wonderful king, and close to God’s heart. In fact, there had never been and never will be a king who gave himself so entirely over to God. But, unfortunately, it just wasn’t enough. God had already decided to erase Judah, and to cast away the city and temple he had chosen for himself, mostly because of that big baddie Manasseh. It’s hard not to read this account as personal.

Despite the prophecy in 2 Kings 22:20, there is war. Although Josiah seems to have brought his fate on himself.

The narrative tells us that Neco, pharaoh of Egypt, went to the king of Assyria. At this time, Josiah decided to meet the pharaoh at Megiddo, where their armies clash and Josiah is killed.

A small kneeling bronze statuette, likely Necho II, now residing in the Brooklyn Museum

A small kneeling bronze statuette, likely Necho II, now residing in the Brooklyn Museum

My study Bible helps to fill in the details, explaining that Assyria had mostly fallen to Medes and Chaldea (though it seems that nearly everyone in the area was taking advantage of Assyria’s weakness – the Wikipedia page describes something of a pile-on), but was still fighting to survive. Egypt, Assyria’s ally at that time, may have been moving to help fight some other enemy. Since Judah had so recently been a vassal state (or perhaps still was), it would have made sense for them to join the fray in the hopes of further weakening Assyria, and perhaps scooping up some of its lands.

In any case, it appears to have been the wrong choice, and Josiah’s corpse was brought back to Jerusalem in a chariot for burial.

With Josiah dead, the people raise his son, Jehoahaz, to succeed him. Jehoahaz, son of Hamutal, was 23 years old at the time, and lasted a mere 3 months. He was deposed by Pharaoh Neco, imprisoned, then died in Egypt.

Neco installed a successor of his own choosing: Josiah’s other son, Eliakim (whom the Pharaoh renames Jehoiakim). The condition of Jehoiakim’s rule appears to have been vassalage, and the new king of Judah pays a tribute to Egypt.

Jehoiakim was 25 years old and the son of Zebidah. He lasted 11 years. Both sons are described as evil, though it’s difficult to imagine how Jehoahaz had the time to prove himself such.

There are a few tantalizing hints here as to Judah’s political landscape. Perhaps the biggest is that Jehoahaz, who was appointed by the people, was the younger of Josiah’s two sons. For whatever reason, the Judahites decided to forego the tradition of primogeniture to give him the crown.

Perhaps the fact that Egypt crowned Jehoiakim can give us a clue. It may be reasonable to assume that Jehoiakim had expressed a desire to give in to Egypt, whereas Jehoahaz was in favour of resistance. We may be seeing a glimpse, then, of competing factions within Judah. The fact that the narrative condemns both as evil complicates matters, and I’m really not sure what to make of that.

In any case, we are clearly approaching the fall of Judah.

2 Kings 8: The Expedient

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We return to the narrative of the Shunammite woman, here identified instead by her relationship to The Boy Who Lived. Elisha is again showing her some special favour by warning her of a coming famine that would last seven years. Following his advice, she packs up her family and moves to Philistia to wait out the disaster.

At the end of the seven years, the family returns and the woman appeals to the king of Israel (still unnamed) for the restoration of her house and lands. As luck would have it (or perhaps it was orchestrated by Elisha), she happens to arrive just as Elisha’s servant, Gehazi, is telling the king of Israel all about her son’s miraculous resurrection. She is able to confirm the story and, awed, the king not only restores all her stuff, he even backdates it to the time she left Israel.

Gehazi’s leprosy (acquired in 2 Kgs 5:27) isn’t mentioned here. Commentaries mostly seem to explain this by assuming that the stories are presented out of order, and that the healing of Naaman has not yet occurred. It could also be a simple omission on the narrator’s part, or it could be that the two stories come from separate traditions (one of which does not include a leprous Gehazi).

However, I noticed that the description of Gehazi’s skin as being “white as snow” sounded familiar and, sure enough, it is the same description used of Miriam’s leprosy in Numbers 12:10. In Miriam’s case, her condition only seems to have lasted for seven days (or less). It’s possible, then, that the disease referred to was a short-lived one (perhaps infection, so that Gehazi caught it from Naaman), and that Gehazi’s skin condition had cleared up prior to this chapter. This would, however, appear to conflict with Elisha’s curse that the condition would affect Gehazi’s descendants as well, unless he simply means that they would all contract a bout of it at some point.

That said, given the possibility of different traditions or the stories simply being out of order, it’s unnecessary to look quite so far for an explanation.

Another thing I noticed about this story is that the property is described as belonging to the Shunammite woman, and the king of Israel restores it to her. In fact, her husband is not mentioned at all in this chapter. It’s possible that she is a widow by this time (her husband is described as old in 2 Kgs 4:14), though she’s never referred to as such.

Benhadad’s Illness

In 2 Kgs 1:2-4, Ahaziah, the king of Israel, was ill. Wanting to know if he would recover, he sent messengers out to Ekron to ask the god Baalzebub after his fate. Here, we get something of a reversal. It is Benhadad, the king of Syria, who is ill, and he sends out a messenger to ask YHWH if he will recover.

Ashurnasirpal II, British Museum, London

Ashurnasirpal II, British Museum, London

Taking advantage of the fact that Elisha is in Damascus, Benhadad sends out Hazael with gifts. Elisha predicts that Benhadad will recover from his illness, but he is still fated to die. There is a difficult passage in here where it seems that Elisha stares at Hazael until Hazael is ashamed, or perhaps Elisha and Hazael stare at each other until Elisha is ashamed, or Hazael stares at Elisha until Elisha is ashamed, or… you get the point. It’s a nice bout of the pronoun game that unnecessarily complicates the passage. At the end, Elisha begins to weep.

Hazael asks why Elisha is weeping, and the latter responds that Hazael will do some really awful things to Israel. Hazael seems confused, and asks how someone of his status could possibly manage to do that. Elisha then reveals that Hazael will become king of Syria. When Hazael returns to his king, he relates only that Benhadad will recover from his illness. The next day, however, he suffocates Benhadad in his bed and declares himself king.

There’s some question here about what’s going on: Was Hazael going to kill Benhadad all along (which would make sense of the earlier passage, if Elisha sees the future and stares at Hazael, who feels some shame at what he’d been planning), or did Elisha plant the idea in Hazael’s mind (and therefore was himself ashamed at what he was about to do)? Some commentaries argue that God wanted to punish Israel and had decided to use Hazael for that purpose (which would fit with 1 Kgs 19:14-18), yet needed Elisha to nudge Hazael to make it happen.

We also see some more of the odd conflation of Elijah and Elisha. In 1 Kgs 19:15, God commanded Elijah to anoint Hazael king of Syria – which he never did (at least not that was narrated). Yet it seems that Elisha is, if not anointing, at least announcing Hazael’s social ascent.

Interestingly, it seems that King Shalmaneser III of Assyria wrote about Hazael’s usupring of the Syrian crown, describing him as the “son of a nobody” (meaning someone outside of the dynastic line). No mention is made of the method, though.

Dynastic Details

We return to the dynastic records with Jehoram, who took the crown of Judah in the fifth year of Israel’s Joram (Joram being a variation of Jehoram, clearly employed to make this confusing chronology slightly less so). The record here seems to agree with 2 Kgs 3:1, though not with 2 Kgs 1:17 (unless, as I’ve mentioned previously, we write in a co-reign). He was 32 years and ruled for 8 years (a figure that apparently varies quite a bit between versions, like as beleaguered scribes tried to make all the dates match).

Our author has a dim view of Jehoram, largely, it seems, because of his marriage to Ahab’s daughter. Still, he stayed his hand against Judah for David’s sake.

While Jehoram’s greatest fault seems to be his marriage, it was also during his reign that Judah lost control over Edom and Libnah. It seems that King Joram of Israel tried to take advantage of the situation by going after Edom for himself (or perhaps he was trying to help Judah put down the rebellion). Unfortunately for him, he was overwhelmed by the Edomite forces. He managed to fight his way free, but by then his army had already routed.

After Jehoram came Ahaziah, ascending in the twelfth year of Joram of Israel. He was twenty-two years old, and reigned for only one year. His mother was Athaliah, listed here as the granddaughter of Omri, presumably the daughter of Ahab who married Jehoram. Our narrator wasn’t a fan of Ahaziah either, and for the same reason that he disliked his father – his close relationship with the kings of Israel (in this case by parentage rather than marriage).

The only note we get here about Ahaziah’s single year as king is that he fought against King Hazael of Syria alongside King Joram of Israel. During the conflict, Joram was injured at Ramoth-gilead, and Ahaziah went to visit him while he was recovering in Jezreel.

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 11-12: The king(s) in the north

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Having heard of, but not learned from, the Israelite conquests in the south, Jabin king of Hazor decides to form a new defensive pact with Jobab king of Madon and the unnamed kings of Shimron, Achshaph, the northern hill country, the Arabah south of Chinneroth, the lowlands, and Naphothdor. Altogether, he calls in Canaanites, Amorites, Hittites, Perizzites, Jebusites, and Hivites, and they all encamp “at the waters of Merom, to fight with Israel” (Josh. 11:5).

God gives Joshua a quick pep talk, reminding him not to be afraid, oh and also to make sure that he hamstrings all the enemies’ horses and burns their chariots. Joshua and his army barely have to lift a finger until after the battle is over because God rushes ahead and smites all their enemies, scattering whatever survivors remain. Then Joshua and his men spring into action, hamstringing all the horses (seriously?) and burning all the chariots.

These seem like strange details to add, especially given how many times they are repeated. I still don’t understand why the horses needed to be hamstrung rather than, say, simply killed, but Victor Matthews provides some possible explanation for the burning of the chariots:

Israelites also used bronze weapons, but their lack of metallurgical knowledge, and the Philistine monopoly over the tin trade, probably forced many of their soldiers to use slings and farm implements to defend themselves. Some iron weapons were undoubtedly captured during raids by Israelite forces, but without the knowledge of metallurgy to repair and fabricate new weapons out of scrap metal, they would have become useless eventually. This may explain why the forces under Joshua chose to burn the chariots of the northern coalition of Canaanite kings rather than use them themselves (Josh 11:9). The Israelites could not repair the chariots, and they did not want to leave them behind for Canaanites to use against them in the future. Also, the chariots would have been of little use to Israelite bands operating out of the rugged hill country. (Manners & Customs in the Bible, p.59-60)

On to Hazor

Having removed the feet of the king of Hazor (get it? defeated? de-feeted? Oh, I slay me!), Joshua turns his sword toward the city itself – killing all its inhabitants and burning it down to the ground.

On Hazor, my study Bible indicates that it “was one of the largest cities of Galilee. Excavations have impressively demonstrated its importance in antiquity and confirmed the fact that it was captured at about the time indicated in this narrative” (p.277).

On the subject, Collins writes:

Similar results were obtained at Jericho and Ai, the two showpieces of the conquest in Joshua. Neither was a walled city in the Late Bronze period. Of nearly twenty [page break] identifiable sites that were captured in the biblical account, only two, Hazor and Bethel, have yielded archaeological evidence of destruction at the appropriate period. Ironically, Hazor is said to be still in Canaanite hands in Judges 4-5. (A Short Introduction to the Hebrew Bible, p.96-98)

With Hazor out of the way, they move on to a bunch of other cities. These, however, they do not burn  to the ground. Rather, they kill all the people but keep the stuff for themselves. As if to fudge over that this is a clear violation of the rules governing holy war laid out in Deut. 20, the narrator tells us that in doing this, Joshua “left nothing undone of all that the Lord had commanded Moses” (Josh. 11:15).

Victory of Joshua over the Amalekites, by Nicolas Poussin, c.1625

Victory of Joshua over the Amalekites, by Nicolas Poussin, c.1625

I also noticed that the narrative construction seems to flip-flop between this God>Moses>Joshua chain and the Moses>Joshua chain that we get, for example, in Josh. 11:12 (“[…] as Moses the servant of the Lord had commanded”).

We are told that God “hardened” the hearts of the enemies so that they should seek to fight rather than make peace as Gibeon did, but I have to wonder, whose hearts did he harden, really? According to God’s instructions to the Israelites, they are forbidden from making peace, and have done so only when tricked into it. The consistency of the natives’ hearts seems somewhat irrelevant, given that God has already commanded that they all be slaughtered.

As a final note, we are told that Joshua also managed to kill most of the Anakim (except those in Gaza, Gath, and Ashdod), fulfilling the promise made in Deut. 9:3. If you’ll remember, the Anakim were first met by the Israelite scouting party way back in Numbers 13.

That done, Joshua was finished “and the land had rest from war” (Josh. 11:23). With that, I am given to understand that the narrative portion of Joshua is essentially over. Booo!

Summaries

According to Collins, the Deuteronomistic Histories favour certain narrative devices, such as speeches and narrative summaries (A Short Introduction to the Hebrew Bible, p.94-95). We’ve seen this, of course, in Deuteronomy. Most notably, all of Deut. 1-3 is a recap of Moses’s story.

The summary begins with Moses’s exploits on the eastern side of the Jordan, describing his defeating of King Sihon of Heshbon and King Og of Bashan, because we cannot ever be allowed to forget that Moses beat these two guys. Like, ever. These lands, we are told once again, were given over to the Reubenites, the Gadites, and half the tribe of Manasseh.

The rest of the chapter covers Joshua’s exploits, who are helpfully listed:

  1. The king of Jericho
  2. The king of Ai (which we are told once more is next to Bethel)
  3. The king of Jerusalem
  4. The king of Hebron
  5. The king of Jarmuth
  6. The king of Lachish
  7. The king of Eglon
  8. The king of Gezer
  9. The king of Debir
  10. The king of Geder
  11. The king of Hormah
  12. The king of Arad
  13. The king of Libnah
  14. The king of Adullam
  15. The king of Makkedah
  16. The king of Bethel
  17. The king of Tappuah
  18. The king of Hepher
  19. The king of Aphek
  20. The king of Lasharon
  21. The king of Madon
  22. The king of Hazor
  23. The king of Shimron-meron
  24. The king of Achshaph
  25. The king of Taanach
  26. The king of Megiddo
  27. The king of Kedesh
  28. The king of Jokneam in Carmel
  29. The king of Dor in Naphath-dor
  30. The king of Goiim in Galilee (which my study Bible tells me is Gilgal’s Greek name)
  31. The king of Tirzah

Joshua 10: And then a bunch of other stuff happened…

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Now that we’ve gotten through the brief digression with the Gibeonites, we can get back to the five kings. Adonizedek, king of Jerusalem, is getting pretty nervous hearing about the falls of Jericho and Ai, so he decides to call in his buddies to form an alliance. Hohan king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon all join in.

They are particularly concerned about the alliance with Gibeon, because “all its men were mighty” (Josh. 10:2), not to mention clever in a Bugs Bunny sort of way! Marking quite a change from the slavery curses of Joshua 9, here the Gibeonites couldn’t be on friendlier terms with the Israelites, they “had made peace with Israel and were among them” (Josh. 10:1).

The five kings move their armies to attack Gibeon, and the Gibeons appeal to the Israelites for help. Joshua, bound now by his allowance, moves his own army out from Gilgal to meet them.

The Israelite army marches all night and launches straight into battle (a detail possibly intended to be read as a miracle by anyone who has ever pulled an all-nighter and had to go to work in the morning).

The five kings are routed and, as their armies flee, God does his part by pelting them with “stones” or  “hail-stones” from heaven (Josh. 10:11).

Then there’s the bit about the sun standing still, but I’ll cover that in its own section.

Back to the five kings, they make it all the way to Makkedah, where they hide in a cave. Cornered, they are easy enough for Joshua’s army to catch. Joshua displays his Alpha Male status by having all his leaders put their feet on the kings’ necks, then kills them (the kings, not his own leaders), and hangs their bodies from trees for the rest of the day. In the evening (in compliance with Deut. 21:23), the bodies are cut down and shoved back into the cave, the mouth of which is sealed with great stones “which remain to this very day” (Josh. 10:27).

Since he’s in the neighbourhood, Joshua decides to make a quick stop to cross Mekkedah off his Conqueror’s To Do List. He treats the king of Mekkedah “as he had done to the king of Jericho” (Josh. 10:28). Unless I am mistaken, however, I don’t believe that his treatment of Jericho’s king was every explicitly narrated.

The day the earth stood still

The miracle of the sun standing still really surprised me. This is a story that I thought I was very familiar with, since it’s so much in the popular culture.

What I was expecting was a narration of a battle where the Israelites were outnumbered or otherwise at a disadvantage. If night fell while the battle was still on, they would be overpowered. So, at the height of the battle, God makes the sun stand still, keeping it day and light until the Israelites are victorious.

Joshua Commanding the Sun to Stand Still, by Joseph-Marie Vien

Joshua Commanding the Sun to Stand Still, by Joseph-Marie Vien

What I got instead seems embarrassingly mundane. The armies of the five kings are running away, and Joshua tells the sun to stand still at Gibeon and the moon to stand still in the valley of Aijalon. They do so while the Israelites “took vengeance on their enemies” (Josh. 10:13). What they are taking vengeance for is not specified.

So the miracle is that the sun “did not hasten to go down for about a whole day” (Josh. 10:13). I hate to break it to my Sunday School teacher but…. that’s what it does every day. In fact, that’s kind of how we measure days…

We are also told that this “miracle” is confirmed by the Book of Jashar, which we obviously have no extant copies of.

The passage is also fairly ambiguous – what does it mean to say that the sun stood still? Does it mean that the sun, itself, stood still? Did the rest of the galaxy stop as well, or did we fall behind in the rotation? Or did the sun only stand still from an earth viewer’s perspective? In other words, was it that the earth stopped spinning?

If we’re even talking about a “standing still” as my Sunday School teacher would have it, the cascade of consequences seems somewhat endless.

But Claude Mariottini argues that the passage might not even refer to the sun standing still at all:

In Hebrew, the word translated “stand still” literally means “be silent.” In this context, Joshua was commanding the sun “to be silent,” that is, to keep from shining. Since the sun was rising in the east, his command to the sun was that it refrains from shining.

When Joshua came to fight against the Amorites, he came at night and caught them by surprise. Joshua was aided by the darkness caused by a huge storm that produced hail so big that it killed many people. In fact, the biblical text says that more people died from the hailstones than the people of Israel killed with the sword.

Since the hailstorm did not affect the army of Israel, Joshua needed the storm to last so that the hail could continue decimating the army of the Amorites. Consequently, Joshua’s prayer was for more darkness (the continuation of the storm) and not for more light. The reason Joshua’s army did not kill many soldiers was because the storm prevailed most of that day.

The view that Joshua prayed for more darkness is in agreement with the biblical text because the sun stood still (was silent, did not shine) for a whole day. This view also allows for a better understanding of the text without forcing upon it an interpretation that would require the reversal of the laws of physics.

Of course, we’re still left with little more than a creative interpretation of a very ambiguous passage.

Far more interesting is J.R. Porter’s assertion that “Gibeon was an ancient sanctuary, important in later Israelite history, and there is evidence that Shamash, the sun god, was worshipped there. The poem was originally addressed to Canaanite astral deities but was transferred to Yahweh by the Israelites.” (The New Illustrated Companion to the Bible, p.65)

This leaves us wondering about the purpose for the scrap’s inclusion. It doesn’t flow with the narrative and (to the extent that such can be determined in a translation) even the style and language use seems to differ from the text surrounding it. It feels stitched into its place.

And all the south

As I read Joshua, I’m struck by how local it feels considering that it’s supposed to narrate the invasion of an entire country. The elaborate stories all seem to take place in a very small territory. Once the narrative moves away from its borders, the story starts to seem rushed, not so much telling a story as simply listing names.

I’ve been theorizing that Joshua was a local “founding figure,” perhaps an analogue to Moses and Abraham. The fact that the richness of his story is so geographically confined would, it seems, support this theory. After all, the denizens of the Jericho/Gilgal/Ai area would hardly waste their time coming up with such detail for stories that take place in locations that the storytellers may have never even seen for themselves.

So Joshua may have been the founder of a particular tribe, for example, and then enlarged as he came to be woven into the narrative of unity and federation.

So the final portion of Joshua 10 tells of Joshua’s conquest in the south, the cities he takes listed with very little interest or creativity on the author(s)’s part: Libnah, Lachish, Gezer (whose king, Haram, comes to Lachish’s defence), Eglon, Hebron, and Debir.

Numbers 33: The recap

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In this chapter, we get a recap of the journey so far. It’s long and about as exciting as washing the dishes when you’ve finished your last audiobook. We do, however, find out that Aaron was 123 years old when he died. So that’s… something.

Here’s your cliff’s notes image:

In the plains of Moab, God tells Moses to tell the people to “drive out” all the people they meet on the other side of the river, and to destroy all of their religious symbols and buildings. Once this is done, they should divide the land by lot (in accordance with the size of each tribe/sub-tribe/family).

But, God warns, you must make sure to fully stamp out the indigenous population, otherwise you’re going to have to deal with them being “pricks in your eyes, and thorns in your sides” (v.55). Plus, if they don’t totally wipe out the local population, God “shall do unto you, as I thought to do unto them” (v.56) (both quotes from the KJV because it sounds better and doesn’t alter the meaning).

On deserving it

David Plotz sees purpose in this plodding chapter:

Had the chapter skipped the travelogue and begun with God’s fearsome instructions, it would seem brutal.  The 40-year-itinerary—the weary, heartbreaking journey—serves as a reminder to the Israelites of their suffering, and, more importantly, as a justification for conquest. Why is it all right to sack and destroy another civilization? Why is it fair to seize land and settle it? Because of what the Israelites endured, that’s why. The 40-year accounting explains Israel. It says: You’ve earned it.

That may indeed have been the purpose of this summary, but it’s terrible ethics (not to mention a dangerous precedent to set – what’s to stop the Canaanites from doing their own decades-long dispossession dance and then coming right back, ready with their deserving?).