August 17, 2015
11. 1-2 Chronicles, Bible, Old Testament
1 Chronicles, Aaron, Abdi, Abdon, Abihu, Abijah, Abishua, Adaiah, Ahimaaz, Ahimoth, Ahitub, Aijalon, Alemeth, Amariah, Amasai, Amaziah, Amminadab, Amram, Amzi, Anathoth, Anem, Aner, Asaiah, Asaph, Ashan, Asher, Ashtaroth, Assir, Azariah, Baaseiah, Bani, Bashan, Benjamin, Berechiah, Beth-horon, Beth-shemesh, Bezer, Bible, Bileam, Bukki, Caleb, Daberath, David, Debir, Ebiasaph, Eleazar, Eliab, Eliel, Elkanah, Ephraim, Eshtemoa, Ethan, Ethni, Gad, Galilee, Gath-rimmon, Geba, Gershom, Gershomite, Gezer, Gilead, Golan, Haggiah, Hammon, Hashabiah, Hebron, Heman, Heshbon, Hilen, Hilkiah, Hukok, Iddo, Israel, Issachar, Ithamar, Izhar, Jahath, Jahzah, Jattir, Jazer, Jeatherai, Jehozadak, Jephunneh, Jericho, Jeroham, Jerusalem, Joah, Joel, Johanan, Jokmeam, Jordan, Judah, Kedemoth, Kedesh, Kiriathaim, Kishi, Kohath, Kohathite, Korah, Levi, Levite, Libnah, Libni, Mahanaim, Mahath, Mahli, Malchijah, Malluch, Manasseh, Mashal, Mephaath, Meraioth, Merari, Merarite, Michael, Miriam, Moses, Mushi, Nadab, Nahath, Naphtali, Nebuchadnezzar, Old Testament, Phinehas, Ramoth, Rehob, Reuben, Rimmono, Samuel, Seraiah, Shallum, Shaul, Shechem, Shemer, Shimea, Shimei, Simeon, Solomon, Tabor, Tahath, Toah, Uriel, Uzzah, Uzzi, Uzziah, Uzziel, Zadok, Zebulun, Zephaniah, Zerah, Zerahiah, Zimmah, Zophai, Zuph
We next turn our attentions to the tribe of Levi. It’s worth noting both how detailed a treatment they get compared to the other tribes, and the fact that they are placed in the very middle of the genealogies, just as they were physically placed in the middle of the camp in Numbers 2. It’s hard to ignore the symbolism.
Roughly speaking, the narrative begins with the priestly genealogies, then discusses the temple musicians, and ends by looking at the territories under direct Levitical control.
The genealogy portion seems to be based on Exodus 6:16-25, but with some variations.
The sons of Levi are: Gershom, Kohath, and Merari. There’s some duplication of information as each section serves a different purpose that sometimes requires the same information. However, since my purpose is different than the Chronicler’s, I’ll be condensing a little.
The sons of Kohath are: Amram, Izhar, Hebron, and Uzziel. From Amram came Aaron, Moses, and Miriam. From Aaron, we get Nadab, Abihu, Eleazar, and Ithamar. From this point, we follow Eleazar down in a direct line:
- Azariah: According to 1 Kgs 4:2, Azariah was Zadok’s son, not his grandson. However, this wouldn’t be the first time that “son” might have been used simply to mean “a descendant of.”
- Azariah: The text specifies that he was priest when Solomon built the temple.
- Jehozadak: The text indicates that he was taken into exile by Nebuchadnezzar after the fall of Jerusalem.
Aaron, from the Frauenkirche, Dresden
There is apparently some discussion as to whether or not Zadok (#9 on this list) was really of Levitical descent. Apparently, the Jebusite Hypothesis argues that Zadok was a priest in Jerusalem, serving the Jebusite god El Elyon, when it was conquered by David. Further, it argues that David may have appointed him as high priest as an appeasement to the conquered residents of the city (not only offering some continuity of leadership, but also bridging David’s god and their own).
In support of this, the similarity between Zadok’s name and the names of pre-Israelite inhabitants of Jerusalem is pointed out (for example, Melchizedek in Gen. 14:18 and Adonizedek in Jos. 10:1).
Some apparently also cite his role in Nathan and Bathsheba’s conspiracy to place Solomon on the throne, instead of Adonijah (1 Kgs 2). The argument goes that Solomon, born in Jerusalem, would have been preferred over Adonijah, who was born in Hebron.
The second lineage of Kohath: We also get a secondary list of the sons of Kohath, which is clearly not the same as above, beginning with Amminadab, and tracing down:
- Ebiasaph (appearing as Abiasaph in Ex. 6:24)
A few sources I looked at suggested that Amminadab might be an error here (albeit a strange one). Drawing from Exodus 6:21, they argue that Izhar may have been meant instead, which would certainly make a lot more sense.
We then get a list of descendants of someone named Elkanah, who is clearly not the Elkanah who was a descendant of Kohath. The grammar is a little fudgy, but it looks like he had two sons: Amasai and Ahimoth. Then, through Ahimoth, we get:
The sons of Samuel: In 1 Chron. 6:28, switch briefly over to a Samuel, who is presumably the Samuel of 1-2 Samuel, and meant to be related to the just-named Elkanah. This works for a little while, since 1 Samuel 1:1 names Samuel’s father Elkanah, and his grandfather Jeroham. It breaks down after that, however, as Jeroham is the son of Elihu, who is the son of Tohu, who is the son of Zuph. (A genealogy that matches better occurs below, in the discussion of musicians.)
Further, since Zuph is specifically named as an Ephraimite, we have to do a bit of juggling to make him also a Levite. It’s not impossible, since we could imagine a Levitical line living in Ephraim’s territory being identified by their geographical location rather than tribal descent. It’s worth noting that there were Kohathite territories within Ephraim (listed later in 1 Chron. 6:66-69).
In this case, however, there are too many pieces that don’t fit. It seems that, the Chronicler (who at least one of his sources) wished to shoe-horn Samuel into the Levitical line to excuse the fact that he was performing cultic duties. The problem with that, though, is that Samuel is seen making burnt offerings (for example, 1 Sam. 7:10), so why not place him directly in the Aaronic line? And why not mention in 1 Samuel that he was of Levitical descent?
In any case, the sons of Samuel are listed, in order, as Joel and Abijah.
The sons of Gershom are: Libni and Shimei. Gershom, by the way, is sometimes spelled Gershon. Given the phonetic similarity, I’m assuming this is just an error, and I will use the two forms interchangeably. Gershom traces the line down through Libni:
The sons of Merari are: Mahli and Mushi. Going down through Mahli, we get:
David is credited with founding the musical portion of the tabernacle service (or, at least, with reforming the system). When he initially brought the ark to Jerusalem, he appointed to “[minister] with son before the tabernacle of the tent of meeting” (1 Chron. 6:32). When Solomon built the temple, they moved with the ark.
The lineages are presented in reverse order. I’ll re-arrange them as a descent just to make the lineages more comparable to the ones we had above. Keeping in mind that it is the final member of the line who was appointed by David. I’ve bolded the appointees.
From the Kohathites:
- Heman the singer
If the Samuel listed as Heman’s grandfather is meant to be the Samuel who went around anointing Israel’s first few kings, the lineage matches much better than the one we got in 1 Chron. 6:25-28. The only differences are easily attributable to phonetic variations or scribal sloppiness (Eliel is listed as Elihu in 1 Samuel 1:1, and Toah as Tohu).
A second musician, Asaph, is identified as Heman’s brother in 1 Chron. 6:39. However, given the differences in the lineage, it seems probable that the term is meant to mean “brother in craft,” rather than as a description of a blood tie. His lineage is as follows:
The obvious problem here is that generations are skipped. Gershom’s sons are Libni and Shimei in 1 Chron. 6:17. Jahath isn’t listed until 1 Chron. 6:20, as the son of Libni (Gershom’s grandson). Shimei is missing from the 1 Chron. 6:20 version. After that, the comparison breaks down entirely, as the 1 Chron. 6:21 version continues with Joah, while this list continues through Ethan.
The first two errors can be fairly easily explained either as accidental errors, or as the Chronicler finding himself with a list containing a lovely symbolically resonant fourteen generations between Levi and Asaph, yet finding that it does not quite match his other source. He may have sacrificed Libni in order to include Shimei while still preserving the desired number of generations.
The final error also isn’t too difficult to explain, as there is nothing to say that Zimmah had only one son. His eldest might well have been Joah, while Asaph was descended from a secondary branch.
From the Merarites: The Merarites put forward one appointee, Ethan. His lineage goes:
The sons of Aaron: But only descendants of Aaron were allowed to make offerings, at least in the Chronicler’s time. His lineage is repeated down to Ahimaaz, and is identical to the one in 1 Chron. 6:4-8.
In 1 Chron. 6:54, the narrative moves into a discussion of the territories controlled by the tribe of Levi. This list corresponds largely to the one in Joshua 21, even presenting them in the same order (first to the Kohathites, then the Gershonites, then the Merarites).
Kohathite Cities: To the Kohathites, specifically the descendants of Aaron, Judah provided the following cities of refuge: Hebron, Libnah, Jattir, Eshtemoa, Hilen, Debir, Ashan, and Beth-shemesh. An added detail is given about Hebron: While the Levites get the town’s surrounding pasture lands, the fields and villages belong to Caleb son of Jephunneh.
Simeon won’t be listed here as a contributing tribe, but Ashan is allotted to them in Jos. 19:7. This suggests that Simeon had already been absorbed by Judah by the time the Chronicler’s source was written.
From Benjamin, the Kohathites received: Geba, Alameth, and Anathoth.
At this point, the text tells us that the Kohathites control 13 towns (1 Chron. 6:60), but the actual count reveals only 11. By comparing the list to Jos. 21:13-19, we can assume that Juttah and Gibeon were accidentally dropped by the Chronicler (or a subsequent scribe).
There appears to be a corruption of the text in 1 Chron. 6:61. The corresponding spot in Joshua is Jos. 21:5, where we learn that the Kohathites receive ten further towns from Ephraim, Dan, and the half-tribe of Manasseh. The towns are not named in either location.
From Ephraim, they received Shechem, Gezer, Jokmeam, Beth-horon, Aijalon, and Gathrimmon.
The cities contributed by Dan aren’t listed, but Jos. 21:23-24 names both Aijalon and Gathrimmon as coming from Dan. This seems to be another scribal error.
From the half-tribe of Manasseh, they received Aner and Bileam.
Gershomite Cities: Gershom received thirteen cities from Issachar, Asher, Naphtali, and Manasseh.
From the half-tribe of Manasseh, they received: Golan in Bashan, and Ashtaroth. From Issachar, they received Kedesh, Daberath, Ramoth, and Anem. From Asher, they received Mashal, Abdon, Hukok, and Rehob. And from Naphtali, they received Kedesh in Galilee, Hammon, and Kiriathaim.
Merarite Cities: Merari received twelve cities from Reuben, Gad, and Zebulun.
From Zebulun, they received Rimmono and Tabor. In the Transjordan, they received from Reuben: Bezer, Jahzah, Kedemoth, and Mephaath. From Gad, they received Ramoth in Gilead, Mahanaim, Heshbon, and Jazer.
I only get a count of ten cities, rather than the twelve claimed, but there is some grammatical weirdness around 1 Chron. 6:78 that could account for the discrepancy.
February 6, 2015
10. 1-2 Kings, Bible, Old Testament
1 Kings, Abiathar, Abishag, Abner, Absalom, Achish, Adonijah, Amasa, Anathoth, Bahurim, Barzillai, Bathsheba, Benaiah, Benjaminite, Bible, David, Eli, Gath, Gera, Gileadite, Haggith, Hebron, Jehoiada, Jerusalem, Jether, Joab, Jordan, Judah, Kidron, Maacah, Mahanaim, Moses, Ner, Old Testament, Sheol, Shiloh, Shimei, Shunammite, Solomon, Zadok, Zeruiah
In this chapter, we see a very different David. With death approaching, he decides to impart some kingly advice to Solomon, starting with a reminder to obey the “law of Moses” (1 Kgs 2:3), a clear Deuteronomist concern.
And that’s all well and good, but the rest of his “advice” is far more personal – or at least is spun as such. He blames Joab’s murders of Abner (in 2 Sam. 3:27) and Amasa (in 2 Sam. 20:8-10) for “putting innocent blood upon the girdle about my loins” (1 Kgs 2:5). As if Uriah’s murder didn’t do that quite sufficiently on its own. The crime in these murders, according to David, was that Joab was “avenging in time of peace blood which had been shed in war” (1 Kgs 2:5), suggesting that he would have been quite happy to see both Abner and Amasa dead so long as it had happened on a battlefield (contradicting Solomon’s later words that the crime was that Joab had killed men who were better than him – 1 Kgs 2:32).
According to Victor Matthews, David’s concern over the cleanliness of his girdle is important because:
The girdle, which was used to tie the kethoneth and simlah, also functioned as a weapons belt and a sign of rank. In 2 Sam 20:8, Joab wears a “soldier’s garment” tied with a girdle (hagor) through which he has sheathed his sword. David uses the same term in describing Joab’s crimes to Solomon in 1 Kgs 2:5. In this case, however, the hagor, and thus the authority, has been symbolically soiled with the blood of Joab’s murder victims. (Manners & Customs of the Bible, p.111)
David asks Solomon to execute Joab. Same for Shimei, who had cursed David in 2 Sam. 16. David’s request, here, changes the tone of Shimei’s curses, and his subsequent forgivingness (2 Sam. 19). While David was fleeing Jerusalem, he argued against rebuking Shimei, considering that he may be speaking God’s own condemnations. When he returns to Jerusalem, he prevents Abishai from killing Shimei, arguing that the man’s curses had clearly meant nothing since David was now returning. At the time, he had promised not to kill Shimei (2 Sam. 19:23). Not only do we now see that David has been harbouring his resentment all this time, but also he is willing to use Solomon as a loophole to get the revenge he had promised not to seek.
My study Bible proposes that, when Joab and Shimei had angered David, his political position was was too precarious to dare act against two men with a fair bit of status and power (when Shimei appears before David in 2 Sam. 19, he is accompanied by a thousand soldiers – the implication clearly being that anything short of official pardon would have resulted in bloodshed).
That’s all assuming, of course, that this scene played out as recorded. Having played a great deal of Crusader Kings II, I know how unstable a nation is with a new king. There’s considerable upheaval inherent in a change of leadership, and factions will frequently use the opportunity to press their interests in the hopes that the new king’s lack of experience might make him weak enough to be cowed (such has been the downfall of many of my dynasties). It wouldn’t have been unlikely for a new king – especially one as young as Solomon seems to have been, placed on the throne by the manoeuvrings of his mother while his brothers acted on their own behalf – to pre-emptively squash any possible dissent.
Joab, having supported Adonijah over Solomon, would have been an obvious candidate for the axeman’s block. Shimei, who clearly had a lot of support in Benjamin (over which the united monarchy clearly had an unstable hold) and had demonstrated how quickly he could turn against a Judahite king, would be another.
It’s plausible, then, that Solomon might have used “my pa’s last wish” as a covering rhetoric for what he had decided to do for himself.
But David’s last words to Solomon aren’t all terrible. He also asks that Solomon deal loyally with the sons of Barzillai, since they had been good to David.
The requests made, David died and was buried, and we’re told that he ruled over Israel for a total of 40 years, 7 of them in Hebron and 37 in Jerusalem. This sounds like a mathematical error, but remember that he was only king over Judah for 4 of his Hebron years. If we don’t count all the years he spent on the run from his sons or under Solomon’s regency, 40 would be the correct number.
With much trepidation and fear for his safety, Adonijah approaches Bathsheba, asking her to ask Solomon for Abishag (David’s breast-powered radiator) for a wife. He guilts her into accepting his request, saying: “You know that the kingdom was mine, and that all Israel fully expected me to reign; however the kingdom has turned about and become my brother’s, for it was his from the Lord” (1 Kgs 2:15). His words make it clear that there was an expectation of primogeniture.
He is certain that Solomon will listen if Bathsheba is the one making the request.
Joab dying at the altar
As she promised, she brings his request to Solomon. Solomon, however, is disinclined to accept. As we’ve seen, taking the old king’s wives was a way of declaring one’s self the legitimate successor. Absalom did it in 2 Sam. 16:22, and it seems likely that David himself did this with Saul’s wives (2 Sam. 12:8). Given that Adonijah is the elder, and that he has considerable support in the court, allowing him to marry one of David’s concubines would be greatly increasing the legitimacy of his claim to the crown.
It seems that this is where the detail about David not having sex with Abishag (1 Kgs 1:4) comes into play. Her status as a concubine may have been subject to interpretation. It’s possible, then, that Adonijah was counting on Solomon not considering Abishag to have been one of David’s official female retinue, so that he might unthinkingly accept the proposal. Abishag in the bag, Adonijah would then be free to argue her case and, in so doing, argue his own. It seems to me that this is meant to be a story about Solomon sussing out Adonijah’s scheme – particularly since it seems unthinkable that Bathsheba would have relayed the request in such a straightforward manner if she had known what Adonijah was up to.
Speaking of Bathsheba, it’s interesting to me how diminished her role is. In the last chapter, the scheme to get Solomon on the throne is made out to be all Nathan’s doing, even thought Bathsheba is the principle actor. Here, she seems to fall for Adonijah’s trick. Yet despite all this, it seems that she had a reputation as an advisor to Solomon (given Adonijah’s assumption that the request would be accepted if it came from her). On top of that, when she enters Solomon’s presence, he bows to her and she takes a seat at his right hand. It could be that she was a woman who adroitly navigated the intrigue of the court, and that her role in the events of Solomon’s succession were minimized due to sexism (not exactly an uncommon thing through history). Or it could just all be an attempt to show that Solomon is young (and therefore assumed to still be under the influence of his mother) and that he is respectful of his parents.
Complicating the issue further is how the text is presented in translations. According to Joel M. Hoffman over at God Didn’t Say That, there’s some discussion over whether Solomon should sit on a chair or a throne. In the Hebrew, the word is the same for both Solomon and Bathsheba’s seats. However, several translators have chosen to give Solomon a throne, but Bathsheba merely receives a seat. As Hoffman puts it: “The original Hebrew of I Kings 2:19 emphasizes the equality of Solomon and his mother. The KJV emphasizes the inequality of the two. The NRSV preserves the equality, but does so by giving Bathsheba a throne.”
It’s possible that Solomon had hoped that his brother, once beaten, would accept Solomon’s reign. Once it becomes clear that this isn’t the case, Solomon quickly has Adonijah. In his defence, keeping an aggressive competitor with stronger claims to the crown around would have almost certainly been a terrible idea. After all, in the Game of Thrones, you win or you die.
Another possibility is that Solomon may have hesitated to kill his brother, displaying the same reticence as David in similar situations. So Bathsheba, knowing that the son she put on the throne wouldn’t keep it long with Adonijah poking about, made up the request to prod Solomon into action. Given that no one is said to have witnessed Adonijah’s request save for Bathsheba, it’s as good an explanation as any, and it has oodles of narrative potential.
Next, David turns his eye toward the men who supported Adonijah’s bid for power: Joab and Abiathar. Because Abiathar was a priest and had carried the ark of the covenant, he was too sacred to simply execute. Instead, Solomon gets rid of him by exiling him from court. This, we are told, completes the prophecy that had been made about the house of Eli (by “a man of God” in 1 Sam. 2:31-24, and by Samuel in 1 Sam. 3:13-14).
Having heard what happened to Adonijah and Abiathar, Joab figured that he was next. He tries the same trick as Abiathar in 1 Kgs 1, running to the tent of God and grabbing hold of the altar thorns, and Solomon sends Benaiah after him. When Benaiah tries to get Joab to come out of the tent and face his fate, Joab refuses, saying: “No, I will die here” (1 Kgs 2:30). Benaiah returns to Solomon, who tells him to grant Joab’s “request.” In so doing, Solomon says that Benaiah will “take away from me and from my father’s house the guilt for the blood which Joab shed without cause.”
So Benaiah goes back to the tent of God and slays Joab at the alter – which, it would seem to me, would be a major ritual no-no and likely to bring a great deal more guilt down on Solomon than Joab’s actions ever did (especially since at no time prior to this chapter are Joab’s murders said to curse David’s house, whereas David’s own actions toward Uriah and Bathsheba are said by Nathan to mark the start of their troubles).
With that Solomon gets rid of everyone in court who opposed his succession. To fill the vacuum he’s created, he appoints Benaiah as commander of the army, and has Zadok take Abiathar’s place as high priest.
The last person on Solomon’s First Days’ Hit List is Shimei, who had cursed David during his escape from Jerusalem in 2 Sam. 16. In one tradition, at least, cursing a ruler warranted the death penalty (Exodus 22:28), though it’s unclear whether it would have applied in this case since, by David’s own admission, Absalom was the king at that time. This could be why Solomon decides not to execute Shimei.
Or it could be a nod to David’s promise not to harm Shimei, plus the fact that Shimei had never moved against Solomon himself – making a capital retaliation rather difficult to defend. Whatever the reason, he opts instead to make Shimei build a house in Jerusalem (where he can be close enough to keep an eye on) and places him under house arrest.
After three years, however, Shimei leaves his house to reclaim two escaped slaves. Perhaps he thought it was no big deal, since he returns as soon as he’s done. Solomon, however, is quite happy to use the excuse to have Benaiah execute him.
In his rebuke to Shimei, Solomon says: “King Solomon shall be blessed, and the throne of David shall be established before the Lord for ever” (1 Kgs 2:45), which seems to be a direct reference to Shimei’s curse in 2 Sam. 16:7-8.
December 26, 2014
09. 1-2 Samuel, Bible, Old Testament
2 Samuel, Abiathar, Abishai, Absalom, Amasa, Bahurim, Barzillai, Benjamin, Benjaminite, Bible, Chimham, David, Gera, Gilead, Gileadite, Gilgal, Jerusalem, Joab, Jordan, Judah, Mahanaim, Mephibosheth, Old Testament, Philistine, Rogelim, Saul, Shimei, Zadok, Zeruiah, Ziba
The victory of Absalom’s defeat is marred by David’s anguish over the loss of his son, so the soldiers return home in the same shame as they would have in defeat. Joab, probably correctly, reprimands David for focusing so much on the personal. While he is focused on his own personal pain, the soldiers who fought (and several, presumably, died) to save David and his household are covered in shame for their efforts. Worse yet, argues Joab, the whole situation only arose because “you love those who hate you and hate those who love you” (2 Sam. 19:6).
Further, continues Joab, David’s extreme mourning over his son/enemy (sonemy?) sends the message to his followers that they are worthless to him, since he might well have preferred that they all had been killed and Absalom won the day.
In closing, Joab tells David to speak kindly to his followers, or they will desert him. In response to Joab’s plea, David “took his seat in the gate” (2 Sam. 19:8). The gate, as we’ve already learned, is where governance happens. So while we don’t get to see David’s praise and thanks to his people, we do see him at least putting the personal aside enough to return to his duties as a leader.
Recovering the nation
Of course, there’s still a kingdom to regain. Absalom had deposed David, so if David wishes to return, he must rebuild the federation of tribes.
The text tells us that the Israelites (which, in context, excludes Judah and David’s retinue) had fled back to their homes after the battle. They summarize the situation by saying that David, as king, had subdued their external enemies, but then fled before Absalom. With Absalom now dead, there’s a question of what should happen next. The passage is rather unclear, but the gist seems to be that a not-insubstantial portion of the Israelite population questioned whether a unified king is still needed, now that the external threats are gone. Why not return to the pre-monarchy tribal system? Why should they bring David back?
But it seems that Israel wasn’t David’s only problem. He relays a message to the elders of Judah – via the priests Zadok and Abiathar – asking why they haven’t called him back as their leader since the lay Judahites apparently want him. He also a note to Amasa – who was the commander of Absalom’s army (2 Sam. 17:25) – promising to make him his commander instead of Joab. Clearly, he is trying to woo back those who had sided with Absalom.
The predominant explanation for why Joab should be replaced is that David was still sore over the murder of Abner in 2 Samuel 3:27. That assumes, of course, that David wasn’t behind it, or that he didn’t appreciate – privately – the benefits of Abner’s death. Certainly, he seemed to have been in no particular hurry to punish or demote Joab, and was quite happy to use his services more explicitly when he wanted to get rid of Uriah in 2 Samuel 11. If anything, the text shows us a completely loyal Joab whose only fault is to be willing to do rather horrid things on behalf of David (whether at David’s explicit command, or simply because it’s something that needs to be done before David can achieve some goal). As we saw both in 2 Samuel 11 and earlier in this chapter, Joab is more than just brute force, too. He disobeys David’s exact command in the killing of Uriah so that it can be done more subtly, in a way that will minimize – or even eliminate – the repercussions for David. In this chapter, he called David out, giving him a much needed reminder that he needed to act the king if he ever wanted to regain the crown.
It’s possible, then, that David decided to replace Joab simply because he knew, or believed, that Joab was too loyal to be sore about it. He might have believed Joab to be so firmly in Camp David that he wouldn’t mind being replaced by Amasa if it meant regaining support for David. Which leads us back to Joab’s own words: “You love those who hate you and hate those who love you” (2 Sam. 19:6).
Whatever the future repercussions, David’s plan works and the Judahites are swayed. But that still leaves the rest of Israel.
The meeting at Gilgal
Judah heads across the river to Gilgal to meet with David and accompany him back to Jerusalem.
Shimei – who had thrown rocks at the fleeing David in 2 Sam. 16:5-14 – showed up with one thousand Benjaminites, begging forgiveness. It’s hard to think that he suddenly changed his mind that David was the cause of the fall of the house of Saul. Presumably, he simply realized that David was about to be king again and was a little concerned that the rock-throwing incident might be held against him.
Abishai, like Joab, has long been David’s follower, and is the very caricature of bloodthirst. Where Joab always seems quite happy to murder David’s enemies, Abishai argues in favour of it. He tried to convince David to murder Saul in 1 Sam. 26:5-12, and he pushed for the immediate killing of the rock-hurling Shimei in 2 Sam. 16:8-9. Now, once again, he advises David to kill Shimei.
David refuses a second time, however, saying that Shimei’s curses meant nothing since David is returning to Jerusalem and the crown.
Ziba – the servant David had assigned to Mephibosheth who had been granted all of Mephibosheth’s lands after claiming in 2 Sam. 16 that Mephibosheth was refusing to follow David out of Jerusalem – arrives with his fifteen sons and twenty servants. It seems that they help David and his retinue ford the Jordan.
Unfortunately, Mephibosheth comes too, displaying all the signs of mourning and having done so since David fled from Jerusalem. He claims that he had asked Ziba to prepare a donkey for him to ride, needing one due to his disabilities, but that Ziba had simply left instead.
(As a side note, the text introduces Mephibosheth here as the “son of Saul” (2 Sam. 19:24). In context, this presumably means that he is from the house of Saul, rather than being in error.)
Given two contradictory accounts, David takes the easy way out and simply tells the two men to go halfsies on the land. Mephibosheth refuses his half, however, since having David back safely is good enough for him.
The final petitioner is Barzillai, who had fed the fleeing David. David asks him to come along to Jerusalem, but Barzillai refuses. He argues that, at 80, he is too old for the pleasures of court and would rather stay close to home so that he can die near his family tombs. He does, however, give someone named Chimham for David to bring along – presumably his son or some other close relative.
Israel suddenly becomes very angry that Judah “stole” David from them, claiming that they should have ten shares of him. The ten shares reference seems to be about the tribes – each having a share of the king. Of course, if Israel has ten, who has the other two? Judah has, of course, one, but that leaves the twelfth.
Looking at a map of the divided monarchy, it seems that Simeon may have been culturally linked with Judah, or at least separate from Israel. Another possibility is Benjamin, since between Shimei and Ziba, David’s procession would have included a large number of them, perhaps leading the Israelites to refer to them together.
In the end, “the words of the men of Judah were fiercer than the words of the men of Israel” (2 Sam. 19:43), suggesting that they won the argument but that the matter was certainly not settled.
December 19, 2014
09. 1-2 Samuel, Bible, Old Testament
2 Samuel, Abiathar, Abigal, Absalom, Ahimaaz, Ahithophel, Amasa, Ammiel, Ammonite, Archite, Bahurim, Barzillai, Beersheba, Bible, Dan, David, Enrogel, Gilead, Gileadite, Hushai, Ishmaelite, Ithra, Jerusalem, Joab, Jonathan, Jordan, Lodebar, Machir, Mahanaim, Nahash, Old Testament, Rabbah, Rogelim, Shobi, Zadok, Zeruiah
With the addition of Hushai, Absalom now has two counsellors. Of course, what he doesn’t know is that only one of them is on his side.
Needing to deal with his father, Absalom first turns to Ahithophel. Ahithophel suggests that Absalom give him 12,000 men to pursue David, taking advantage of the fact that David is on the run and hasn’t had a chance to organize. Besides, he’s been on the run, so he’ll be exhausted.
Ahithophel assumes that David’s retinue will scatter once they see the 12,000 men coming, leaving David behind to be killed. The operation would therefore be a precision strike, getting rid of David without giving his retinue a reason to resent Absalom.
This advice pleased Absalom, as well as “all the elders of Israel” (2 Sam. 17:4). Either the Israelites are seriously fickle, or David’s really gone too far. Or perhaps Absalom put all his stat points into Charisma.
Absalom may have liked Ahithophel’s advice, but he still wants a second opinion. Hushai’s advice is just about the opposite of Ahithophel’s. He argues first that Ahithophel’s plan is a bad one because David and his men are both very mighty and very mad. Further, David is an expert at war; he wouldn’t be somewhere obvious to be found and assassinated. No, David has surely buried himself in a pit! If he proceeds with this plan, Absalom will lose people, and it will shake the people’s confidence in him.
Rather, says Hushai, Absalom should take his time and gather all of Israel, then lead them himself when they go after David. When they catch up, they will kill David and slaughter his entire retinue. They’ll raze David so hard that, if he hides in a city, they’ll just rope up the whole city and drag it out into the valley until its completely destroyed.
Ahithophel’s plan is to capitalize on the disorganization of David’s fleeing retinue, attacking them fast before they have a chance to entrench and prepare. Hushai’s plan, on the other hand, depends on superior might. His plan is to just throw everything at David and roll right over him.
Absalom chooses Hushai’s advice. There are a few possible reasons for this: Ahithophel proposes to take care of the problem for Absalom, while Hushai’s plan has Absalom emerge as the hero. Hushai’s plan also involves the total slaughter of everyone who sided against Absalom. Or perhaps the text’s explanation is the correct one: God made him choose Hushai because he’s setting Absalom up for failure (though this note is, according to my study Bible, an addition by a later editor.
Down the well
It appears that Absalom doesn’t tell his counsellors whose advice he will follow. Perhaps he suspects that one of them (or someone else around him) is a spy. Which, of course, one of them is.
Hushai wastes no time before he reports to the priests, Zadok and Abiathar. According to what he tells them, it seems that he believes that Absalom has chosen Ahithophel’s plan.
The priests get a message out to their sons, Jonathan and Ahimaaz, via a maidservant. It might have aroused suspicion if they were coming in and out of the city, so they were waiting outside for instructions. Despite their precautions, however, a boy sees them and reports to Absalom, who comes out after them.
Jonathan and Ahimaaz hide in a well, and a woman puts a cover over them and sends Absalom in the wrong direction. After searching for a while, Absalom gives up and heads back home.
Now free of danger, Jonathan and Ahimaaz meet with David and tell him that Ahithophel is on his way. David and his retinue carry onward and cross the Jordan, losing Absalom his advantage. It seems like it didn’t matter which advice Absalom chose, whatever the editorial insert tells us.
Back in Jerusalem, Ahithophel finds out that Absalom has chosen not to follow his advice. Perhaps he now knows that Absalom will ultimately lose and fears the disgrace of having chosen the losing side. Perhaps he feels shamed by having had his advice disregarded. Either way, he goes home and hangs himself.
Back out in the field, Absalom has chosen Amasa to lead his army rather than Joab – implying that Joab was a possibility and therefore had sided with Absalom instead of David (EDIT: In light of 2 Sam. 18, this reading is incorrect. It seems, rather, that Joab had to be replaced as the leader of Israel’s army because he has defected to David’s side). Amasa is the son of Ithra, an Ishmaelite whose wife was Zeruiah’s niece. This would make him Joab’s cousin once removed? The family relationships are getting complicated. In the genealogy, it gives Amasa’s grandfather as Nahash, though it should be Jesse – unless Jesse’s wife remarried at some point. It could also be a transcription error because someone else is the son of a man named Nahash later in the same paragraph.
David reaches Mahanaim, and he’s met by Shobi (son of Nahash the Ammonite), Machine (son of Ammiel from Lodebar), and Barzillai the Gileadite. The three men bring him supplies. This is precisely what Ahithophel’s plan for swift action was trying to avoid.
One thing I noticed in this chapter is just how many of the characters are not Israelites. Israel is looking like a very diverse place!
October 27, 2014
09. 1-2 Samuel, Bible, Old Testament
2 Samuel, Abigail, Abishai, Abner, Ahinoam, Ammah, Asahel, Ashurite, Benjamin, Bible, Carmel, David, Ephraim, Giah, Gibeon, Gilead, Helkath-hazzurim, Ishbosheth, Jabeshgilead, Jebron, Jezreel, Joab, Judah, Mahanaim, Nabal, Ner, Old Testament, Saul, Zeruiah
With Saul dead, it’s presumably safe for David to return to Israel. Still, given all the emphasis on David as the heaven-anointed successor to Saul, having him just waltz back into the country after his competitor was conveniently killed might seem a little too forward. So instead of telling us simply that David returned, we have to go through the ol’ “he asked of God” bit again. God sends him to Hebron, in the territory belonging to Judah.
When David arrives, he is anointed as the king of Judah.
I’ve guessed before that the competition between David and Saul could well have been once between the tribes of Judah and Benjamin as the two tribes struggle for supremacy in the Israelite confederacy.
It could also be that Judah’s inclusion in the emerging Israel was by no means a given at this stage. We can see in Judges 5:13-18, for example, that Judah was not always listed among the tribes.
The third option is that the word “king” is used here in the same way that it’s used to refer to the city state leaders (just like Achish is the Philistine king of Gath, the other cities of the Philistine pentapolis each having their own king with no king of Philistia itself). I doubt that this is the case, however, since the bible has so far preferred “elders” to refer to local governments.
David’s (or God’s) choice of Hebron may be significant, as it is associated with several patriarchs.
Once established, David sends his blessings to Jabesh-gilead for their role in recovering Saul’s body. Once again, the point that David absolutely did not participate in Saul’s killing and absolutely grudges the unquestionable benefits he gains through it is reinforced.
The king beyond the river
Meanwhile, despite the insistent repetition that Saul and his sons were killed in 1 Sam. 31, one appears to have survived – Ishbosheth. I’m seeing the argument made that Ishbosheth appears, named Ishvi, in the list of Saul’s sons in 1 Sam. 14:49. However, three names are given in that list and the phrasing implies that it is complete, but 1 Sam. 31:6 tells us that Saul died in battle with his three sons.
So whose hand was I holding?
It’s probably that Ishbosheth is not the person’s real name anyway. According to my study Bible, the name can be translated as “man of shame” (p. 376). Not to get too far ahead of ourselves, a reference in 1 Chronicles 8:33 suggests that his real name might have been Ishbaal, or “man of Baal” (implying that Saul was not quite the monotheist 1 Samuel paints him to be). It seems possible that an industrious editor, either keen to erase evidence of polytheistic worship from the record or perhaps simply poking fun at this character, altered the kid’s name.
Ishbosheth, whom we are told is 40 years old at this time, is taken to Mahanaim by Abner, Saul’s old commander. Despite Ishbosheth’s age, he seems to be a passive agent in this and through most of the rest of his story, with Abner filling a sort of regent role. It’s strange, and I’m not sure what it means.
In Mahanaim, Ishbosheth is crowned king of Gilead, the Ashurites, Jezreel, Ephraim, Benjamin, and all Israel. There are a few notes to make about this list. The first and most obvious is that Israel is mentioned separately from the individual tribes and territories. This suggests that Ishbosheth’s rule over Israel as a whole is more theoretical, a claim he clings to though in reality he has no actual authority. Think of Daenerys Targaryen claiming herself to be the monarch of Westeros despite her exile.
The mention of the Ashurites is an impossibility. According to my New Bible Companion, Ashurite is normally used to refer to the Assyrians, and it’s clearly impossible for Ishbosheth to be king of the Assyrians.
The Hebrew text has probably resulted from a scribal confusion of two names, the men of Geshur (an Aramaean state, N of Gilead) and the men of Asher. The Targum reads ‘men of Asher’, probably correctly, while the Syriac and Vulgate have Geshurites. (p.303)
Having his capitol be in Mahanaim, to the east of the Jordan river, represents a retreat. That area has so far always been a sort of borderlands, a dubious inclusion in the territory assigned to Israel. But with the Philistines pushing from the west, it may have been the only viable location for a capitol.
It seems likely that Ishbosheth is only really ruling Gilead, that Israel belongs to him only in theory, and that the other groups mentioned merely swore fealty to him but likely retain most, if not all, of their own sovereignty.
We are told that Ishbosheth ruled from Mahanaim for only two years, and that David ruled in Hebron for seven and a half years. This complicates the timeline a little. Since we know that David will be king of Israel after Ishbosheth, it leaves five years unaccounted for (either before or after Ishbosheth’s reign). One possible explanation is that David ruled Judah from Hebron for two years, then maintained it as his capitol after being crowned king of Israel for a further five and a half before moving to Jerusalem.
Play gone wrong
For reasons that are never explained, Abner (as Ishbosheth’s representative) meets Joab son of Zeruiah (as David’s representative) at the pool of Gibeon, yelling at each other from either side of the water. They have each brought 12 champions, which they set on each other in a kind of mock battle.
The Contest, by Barbara Griffiths
Unfortunately, all 24 champions kill each other, leading to the place of their fighting being renamed Helkath-hazzurim, or “the field of the sword edges.”
It could be that this mock battle was intended as a representative battle, like the one that Goliath proposed in 1 Samuel 17:10. Unfortunately, with all the champions dead, it results in a tie. It seems that with no resolution to decide the issue, David and Ishbosheth’s armies all fall on each other.
This is all guesswork because the narrative really isn’t clear about what’s going on, and it’s never indicated what they are even fighting over. Though, I suppose the easiest conclusion we can draw is the house of David and the house of Saul are engaging in open conflict over the Israelite crown (which gives the lie to the idea that David is passively given the crown by God and country).
According to Brant Clements of Both Saint and Cynic, it could be that the use of 12 men on each side could be a symbolic representation of the twelve tribes engaged in a civil war.
Once the conflict devolves into a large-scale battle, the followers of David are victorious and Abner flees. Joab’s brother, Asahel, takes off in pursuit.
Abner first tries to tempt Asahel into letting him escape, telling him to go scavenge some bodies for spoils instead. Asahel is not dissuaded and the chase continues. Next comes the scare tactic, with Abner saying that he has no desire to kill Asahel (and thereby become the enemy of Asahel’s brother), but Asahel doesn’t listen.
Finally, Abner hits him with the butt of his spear, piercing Asahel through and killing him. Abner’s intent isn’t clear, and the Hebrew noun translated “butt” is apparently uncertain. It seems, however, that there’s at least a possibility that Abner merely meant to hit Asahel, perhaps to make him fall or at least stagger him long enough for Abner to get away, and that Asahel’s death was accidental.
Asahel’s brother, Joab, continues the pursuit along with their other brother, Abishai. You remember Abishai as David’s companion when he sneaks into the Israelite camp to steal Saul’s spear in 1 Sam. 26:6-9. In that story, Abishai tried to convince David to kill Saul while he had the chance, but David magnanimously refused. It seems that this bloodlust runs in the family.
So Joab and Abishai are pursuing Abner, intending to kill him and avenge their brother. Finally, Abner is joined by a Benjaminite army and, perhaps feeling a little more confident with the backing, turns to face the two brothers. He calls them out with a fantastic verse that just gives my chills:
Shall the sword devour for ever? Do you not know that the end will be bitter? How long before you bid your people turn from the pursuit of their brethren? (2 Sam. 2:26)
Joab insists that they were only planning to chase him a little longer anyway, but he backs down.
Now free from his pursuers, Abner travels without rest back to Mahanaim. Joab returns to the scene of the battle and does a body count, finding a total of 20 dead on David’s side and 360 dead on Abner’s side. After stopping to bury Asahel at Bethlehem, Joab and Abishai head back to Hebron right quick.
May 5, 2014
06. Joshua, Bible, Old Testament
Aaron, Abiezer, Achsah, Achshaph, Achzib, Adadah, Adamah, Adaminekeb, Addar, Adithaim, Adullam, Adummim, Ahiman, Aijalon, Ain, Akrabbim, Allammelech, Almon, Amad, Amam, Ammonite, Amorite, Anab, Anaharath, Anak, Anakim, Anathoth, Anim, Aphek, Aphekah, Arab, Arabah, Arba, Archite, Aroer, Ashan, Ashdod, Asher, Ashkelon, Ashnah, Ashtaroth, Asriel, Ataroth, Atarothaddar, Avvim, Azekah, Azmon, Aznothtabor, Baalah, Baalath, Baalathbeer, Baalgad, Balaam, Balah, Bamothbaal, Bashan, Bealoth, Beeroth, Beersheba, Beeshterah, Beneberak, Benjamin, Beor, Beten, Beth-hoglah, Beth-horom, Beth-shaen, Beth-shean, Beth-shemesh, Bethanath, Bethanoth, Betharabah, Betharabahb, Bethaven, Bethbaalmeon, Bethdagon, Bethel, Bethemek, Bethjeshimoth, Bethlebaoth, Bethlehem, Bethmarcaboth, Bethpazzez, Bethpelet, Bethpeor, Bethtappuah, Bethul, Bethzur, Bezer, Bible, Biziothiah, Bozkath, Cabbon, Cabul, Caleb, Canaanite, Carmel, Chepharammoni, Chesalon, Chesil, Chesulloth, Chinnereth, Chislothtabor, Chitlish, Dabbesheth, Daberath, Dan, Dannah, Debir, Dibon, Dilan, Dimnah, Dimonah, Dor, Dumah, Ebez, Ebron, Eder, Edom, Edrei, Eglon, Ekron, Eleazar, Elon, Elteke, Eltekeh, Eltekon, Eltolad, Emek-keziz, Enam, Endor, Engannim, Engedi, Enhaddah, Enhazor, Enrogel, Enshemesh, Entappuah, Ephraim, Eshan, Eshtaol, Eshtemoa, Eshtemon, Esthaol, Ether, Ethkazin, Evi, Exem, Ezem, Gad, Gath, Gath-hepher, Gathrimmon, Gaza, Geba, Gebalite, Gederah, Gederoth, Gederothaim, Gedor, Gershonite, Geshurite, Gezer, Gibbethon, Gibeah, Gibeon, Gilead, Gilgal, Giloh, Golan, Goshen, Great Sidon, Hadashah, Haeleph, Halhul, Hali, Hammath, Hammon, Hammothdor, Hannathon, Hapharaim, Hazar-gaddah, Hazarshual, Hazarsusah, Hazor, Hazor-hadattah, Hebron, Helek, Heleph, Helkath, Hepher, Heshbon, Heshmon, Hezron, Hinnom, Hoglah, Holon, Horem, Hormah, Hosah, Hukkok, Humtah, Hur, Ibleam, Idalah, Iim, Iphtah, Iphtah-el, Iron, Irpeel, Irshemesh, Issachar, Ithlah, Ithnan, Jabneel, Jagur, Jahaz, Jahzah, Jair, Janim, Janoah, Japhia, Japhletite, Jarmuth, Jattir, Jazer, Jebus, Jebusite, Jehud, Jephunneh, Jericho, Jerusalem, Jezreel, Jokdeam, Jokneam, Joktheel, Joppa, Jordan, Joseph, Joshua, Judah, Juttah, Kabzeel, Kadesh, Kadeshbarnea, Kain, Kanah, Karka, Kartah, Kartan, Kattath, Kedemoth, Kedesh, Keilah, Kenaz, Kenizzite, Kerioth-hezron, Kibzaim, Kinah, Kiriath-jearim, Kiriathaim, Kiriatharba, Kiriathbaal, Kiriathsannah, Kiriathsepher, Kishion, Kohathite, Lachish, Lahmam, Lakkum, Lebanon, Lebaoth, Lebo-hamath, Leshem, Levi, Libnah, Lower Beth-horon, Luz, Maacathite, Maarath, Machir, Machirite, Madmannah, Mahalab, Mahanaim, Mahlah, Makkedah, Manasseh, Maon, Maralah, Mareshah, Mearah, Medeba, Megiddo, Mejarkon, Mephaath, Merarite, Michmethath, Middin, Midian, Migdalel, Migdalgad, Milcah, Mishal, Misrephothmaim, Mizpeh, Moladah, Moses, Mount Baalah, Mount Ephron, Mount Hermon, Mount Jearim, Mount Seir, Naamah, Naarah, Nahalal, Naphath, Naphtali, Neah, Negeb, Neiel, Nephtoah, Nexib, Nibshan, Noah, Nun, Og, Old Testament, Ophni, Ophrah, Othniel, Parah, Perizzite, Philistine, Pisgah, Rabbah, Rabbith, Rakkath, Rakkon, Ramah, Ramoth, Reba, Rehob, Rekem, Remeth, Rephaim, Reuben, Rimmon, Salecah, Sansannah, Sarid, Sepher, Sexacah, Shaalabbin, Shaaraim, Shahazumah, Shamir, Sharuhen, Sheba, Shechem, Shema, Shemida, Sheshai, Shihor, Shihorlibnath, Shikkeron, Shilhim, Shiloh, Shimron, Shion, Shunem, Sibmah, Sidonian, Sihon, Simeon, Socoh, Stone of Bohan, Taanach, Taanath-shiloh, Tabor, Talmai, Tanaach, Tappuah, Taralah, Telem, Timnah, Timnathserah, Tirzah, Tyre, Ummah, Upper Beth-horon, Valley of Achor, Valley of Jazreel, Wadi Arnon, Wadi Kanah, Wadi of Egypt, Wilderness of Zin, Zaanannim, Zanoah, Zebulun, Zela, Zelophehad, Zemaraim, Zenan, Zer, Zerethshahar, Ziddim, Ziklag, Zior, Ziph, Zorah, Zur
Always a bit of a Debbie Downer, God begins by telling Joshua that he’s getting old and that there is still much land to be conquered. He then proceeds to list these lands in Josh. 13:2-6.
The narrator follows up by describing the boundaries of the land under Israelite control on the east side of the Jordan, reminding us once more about how Moses defeated King Og and King Sihon (will he ever stop going on about that?). We are told that the Israelites had failed to drive out the Geshurites and Maacathites, who still live within Israel “to this day” (Josh. 13:13).
The actual allocation sections are a little scattered, so I’ll deal with the content out of order. In Josh. 18, Joshua tells the tribes who still require lands to each send out three men to scout the land and write descriptions of it. When they return, Joshua will use a lottery system to divide it among the tribes. This all takes place at Shiloh.
Because the place names are extremely boring, I will just list verse references plus any detail that happens to attract my interest. Here are the tribal allocations:
Judah: Josh. 15:1-12, 20-63. Though God had promised to Joshua that no one would be able to stand against him (Josh. 1:5), the people of Judah were not able to drive out the Jebusites, who were the people living in Jerusalem. Because of this, “the Jebusites live with the people of Judah in Jerusalem to this day” (Josh. 15:63).
Reuben: Josh. 13:15-23. Amid the listing of territories, we are reminded that the Israelites killed Balaam, “who practiced divination” (Josh. 13:22). This was, if you remember, a totally awkward twist from Numbers 31.
Gad: Josh. 13:24-28. In Josh. 13:27, we are told that Gad gets “the rest of the kingdom of King Sihon. This conflicts with Josh. 13:21, where we are told that Reuben is to receive “all the kingdom of King Sihon.” The biblical penchant for exaggeration is all well and good, but probably a terrible idea when relating tribal land allocations…
Manasseh (eastern half/Machir): Josh. 13:29-31, 17:3-6. In Josh. 17, we are reminded of Zelophehad’s daughters – Mahlah, Noah, Hoglah, Milcah, and Tirzah – who are to receive an inheritance in their own right. Here, the women are given their lands.
Manasseh (western half): Josh. 17:7-13. Once more, the Israelites are unable to kill off all the native inhabitants, so that the Manassites have to wait until they strong enough to enslave the Canaanites.
Ephraim: Josh. 16:1-10. Once again, we are told that they were unable to drive some people out – the Canaanites of Gezer remain and, we are told, have been enslaved.
Benjamin: Josh. 18:11-26.
Simeon: Josh. 19:1-9. Though the apportioning of land was supposed to have been fair, for some reason Joseph had given too much to Judah. So when he gets to Simeon, he doesn’t have enough territory to give and has to carve pieces out from Judah and give them over. Mastermind Joshua strikes again. You’d think he’d have planned ahead a little…
Zebulun: Josh. 19:10-16.
Issachar: Josh. 19:17-23. Excavations began on what is believed to be Anaharath, one of Issachar’s towns, somewhat recently!
Asher: Josh. 19:24-31.
Naphtali: Josh. 19:32-39.
Dan: Josh. 19:40-48. We are told that Dan took land from Leshem, renaming it “Dan” after their ancestor. Unfortunately, they are given Zorah and Eshtaol, which had already been given to Judah back in Josh. 15:33. Poor Joshua just cannot wrap his head around how this stuff works…
Levi: Josh. 21:1-45. Though they get no territory per se, the Levites do get cities, as well as a little pasture land. A portion of the Kohathites are given thirteen towns from Judah, Simeon, and Benjamin. The rest of the Kohathites get ten towns from Ephraim, Dan, and Manasseh. The Gershonites get thirteen towns from Issachar, Asher, Naphtali, and Manasseh. The Merarites get twelve towns from Reuben, Gad, and Zebulun. We are told that Caleb had been given the fields and villages of one of the towns now being given to the Levites.
Caleb and Joshua
Caleb: Josh. 14:6-15, 15:13-19. You’ll remember Caleb has the scout who (with or without Joshua) stood against the other scouts in their position that the Israelites should not rush into the Promised Land. I can’t recall if Moses promised him his own land as a reward at the time, but the text here says that he did. And so, while Joshua is drawing all his lots, Caleb approaches and demands his reward. Though he is 85 years old now, he claims that he is still strong enough to fight and, therefore, would like to be granted the hill country where he had initially seen the Anakim (the giants he saw in Numbers 13). Joshua agrees, giving him Hebron – previously named Kiriatharba. The Arba in the name is the “greatest man among the Anakim” (Josh. 14:15). Incidentally, there’s a discussion over at Remnant of Giants about whether “Anakim” here should refer to a specific group of people, or whether it is used more broadly as a term for giants.
We have to wait until the next chapter and half of Judah’s allotment before we find out what happens next. Caleb heads up to Hebron and defeats Anak’s three sons, Sheshai, Ahiman, and Talmai. Having now a taste for blood, he heads off to fight Debir, offering his daughter, Achsah, as a wife for anyone who conquers it for him. Othniel son of Kenaz, Caleb’s brother, takes him up on the offer and marries his niece. She tells her new husband to ask her father for a field and they are given some land in the Negeb. Later, while dismounting a donkey (presumably not an unflattering nickname for Othniel), she asks her father for water springs as well. Caleb gives her a few.
It’s a cute story, but we were told in Josh. 11:21 that it was Joshua who had defeated the Anakim in Hebron and Debir.
Joshua: Josh. 19:49-51. Now that all the lands are distributed, God tells the Israelites to give Joshua some land, too. I love this little detail – we are specifically told that the Israelites gave Joshua his land (on God’s command), just in case anyone dared to wonder if perhaps Joshua was skimming a little from the top for himself! Of course, we’re also told that he specifically asked for the town they gave him, so it still feels a little like a stacked deck. Either way, he receives Timnathserah, which is in his tribe’s – Ephraim – land.
In Josh. 20, the cities of refuge are appointed. You will remember these cities from Numbers 35. We had been told that there should be six of them in total, and they are:
- Kedesh in Naphtali’s territory
- Shechem in Ephraim’s territory
- Kiriatharba (Hebron) in Judah’s territory
- Bezer in Reuben’s territory
- Ramoth in Gad’s territory
- Golan in Manasseh’s territory
The latter three had already been appointed in Deuteronomy 4.
The tribe of Joseph (composed of Manasseh and Ephraim) complain to Joshua that they are too numerous for the amount of land they were given. Joshua, who sadly lacks a head for numbers, also managed to muck up Judah’s portion (giving them too much) in Josh. 19:9. To solve the problem, Joshua sends them into the forests belonging to the Perizzites and Rephaim to clear some space for themselves.
But, reply Manasseh and Ephraim, those guys have chariots of iron! (Josh. 17:16) Joshua reassures them that they will be fine, and that they will drive out the Canaanites even though they have chariots of iron and are very strong.