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 7-8: Ai, Ai, Ai!

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Joshua is officially the worst at picking spies. If you ever need to choose someone to spy for you, ask Joshua for his advice and then do the exact opposite. Seriously, this guy has not made a single solid decision since he took over leadership. (Perhaps this is all to reinforce that he really, really, really is the leader because of divine mandate and not because of any personal qualities – because look! Look at how inept he is!)

So Joshua picks a couple of spies to go check out Ai. When they return, they go on and on about how puny and weak Ai is, and swear that only 2,000-3,000 soldiers are needed. When Joshua has doubts, they convince him to send few men because it’s just such a burden to trudge a whole army (plus accompanying families and cattle) all the way up to Ai for a larger assault. Playing it safe within the anchoring the spies have set, Joshua sends a full 3,000 soldiers up to take Ai. Just to reinforce the confidence he has in this mission, he sends them off without any battle plan to speak of beyond “just smash yourselves against the city gates until they give up.”

Predictably, the attack fails and 36 Israelite soldiers are wounded.

But wait! This wasn’t because Joshua and his spies totally underestimated their enemy! This wasn’t because they launched an attack with far too few soldiers! And it certainly had nothing to do with the lack of a battle plan! Obviously, it must be because one among them had sinned, and that person’s sin caused God to turn away from the whole nation.

Thus begins an incredibly creepy chapter in which they essentially draw lots to work through which tribe contains the sinner (Judah), which family (the Zerahites), which household (Zabdi’s household), and, lastly, which individual (Achan). It turns out that Achan had kept some booty (a few shekels, a bar of gold, and a mantle) from Jericho, which had been expressly forbidden. To purge his sin from the Israelite nation, Achan, his children, his cattle and flocks, and all his possessions are taken to the Valley of Achor. There, they are stoned, burned, and then stoned again for good measure. This is how the valley got its name – Achor means “trouble.”

If any of that doesn’t sound like human sacrifice then you might not be paying attention.

If the story sounds familiar, there may be a reason. As David Plotz points out:

The rest of the chapter unfolds like Shirley Jackson’s famous short story “The Lottery.” (In fact, I wouldn’t be surprised to learn that “The Lottery” is intentionally modeled on Chapter 7.) Slowly, with an ominous, telescoping rhythm, Joshua seeks the offender.

The whole story is rather strange coming so soon after Deut. 24:16, which is quite clear that “parents shall not be put to death for their children, nor shall children be put to death for their parents.” It feels like an older story, something from the Exod. 20:5 tradition, that snuck by while our scribe was working a late night.

Of this, Collins says:

The story is presumably older than Deuteronomic law. According to Exod 20:5, the Lord punishes children for the iniquity of their parents even to the third and fourth generation, and this was the traditional idea in Israel, roughly down to the time of the Deuteronomic reform of the Babylonian exile. The doctrine of individual responsibility is an innovation in Deuteronomy 24. It is most strongly articulated in Ezekiel 18. (A Short Introduction to the Hebrew Bible, p.102)

There’s some confusion about Achan’s parentage. In Josh. 7:1 and Josh. 7:18, he is Achan son of Carmi. In Josh. 7:24, he is Achan son of Zerah.

The Second Attempt

Achan may be dead, but Joshua is still playing it safe the second time around. Rather than the 3,000 soldiers he sent the first time, he’s now sending a full 30,000 soldiers (to fight a town that only has 12,000 inhabitants, according to Josh. 8:25).

Illustration from the Morgan Bible of the Israelites being repulsed from Ai

Illustration from the Morgan Bible of the Israelites being repulsed from Ai

He’s also going in with a plan. He hides 30,000 men behind the city, ready for an ambush. How one hides such an army is something of a mystery, but let’s just assume that they had cardboard painted “trees” they could each hide behind, and that some lookout from Ai wondered how that forest grew overnight and, hey, did that tree just sneeze?

Meanwhile, Joshua sent 5,000 soldiers to assault the gates as he had in the first, failed attempt. The citizens of Ai, probably thanking their gods for sending them such easy pickings, head off in pursuit. While they chase the decoy army around, the real army marches in through the back door.

Joshua stretches out his javelin, reminiscent of Moses needing to keep his hands raised while Joshua fights the Amalekites in Exodus 17. He keeps his javelin in the air until the battle is over. Unlike Moses’s trick, however, Joshua’s has the plausible effect of signalling to the ambushers that it’s time to attack.

The soldiers of Ai realize their mistake when they turn around to see their city burning and belching out 30,000 Israelite soldiers to catch them in an inescapable pincer attack.

It’s all rather mid-2000s historical epic.

Strangely, Bethel sneaks into the narrative once, when the soldiers of Ai rush out in pursuit of the faux-routing army: “There was not a man left in Ai or Bethel, who did not go out after Israel” (Josh. 8:17). Bethel is not mentioned again, and there’s no reason given for their soldiers to have joined in.

According to my study Bible: “Many scholars hold that this story is not really an account of the battle for Ai, but for Bethel, since otherwise the book of Joshua contains no account of the capture of this important site” (p.270).

If that’s true and, perhaps, two separate stories were stitched together, it may be that a confused scribe included Bethel’s army in this one passage because his sources said that Bethel was somehow involved, while making the editorial choice of putting the spotlight on Ai.

As for why the shift to Ai may have happened in the first place, it seems that the story may be an attempt to explain a ruin:

Ai has also proven to be a puzzle. Excavations conducted at this site by Joseph Callaway between 1965 and 1975 demonstrated that the mound was unoccupied from 2400 to 1200 B.C. It is possible that it was used as a military outpost by the nearby city of Bethel, which does show evidence of destruction in the thirteenth century, but there was no settlement at Ai such as that described in Joshua. Its name, which means “the ruin,” may have led the Israelites to attach it to Joshua’s list of conquests. (Victor Matthews, Manners & Customs of the Bible, p.47)

Finishing up, the king of Ai is hanged from a tree until evening, then his body is buried under a heap of stones set at the entrance to the city, a memorial that “stands there to this day” (Josh. 8:29).

The Altar

In the middle of all this action, we get a sudden veer left into cultic territory, when Joshua decides to fulfil some stuff that Moses had commanded in Deuteronomy 27.

He builds an altar on Mount Ebal, makes a burnt offering and a peace offering, the writes the law of Moses on the altar stones. That done, the people are divided into two groups – one half to stand before Mount Ebal and the other half to stand before Mount Gerizim. Once they are positioned, Joshua reads out the words of the law, including the blessings and the curses, for all the Israelites and whatever sojourners have decided to follow them can hear (rather odd phrasing given that the Israelites are, themselves, still sojourners).

Of this passage, my study Bible says: “Since this section interrupts the narrative of the conquest (note how naturally 8.29 connects with 9.3), it is probably not original here” (p.273).

As Abbie from Better Than Esdras points out:

You may notice that Josh is a bit behind schedule- God said to do it “on that day you cross the Jordan” but they’ve razed two cities before getting around to this. One possibility is that this is a bad editing job: this story should have been placed earlier in the text. (Another possibility is that I’m simply interpreting “on that day” too literally. Must get around to learning Hebrew!)

While I still have the URL in my pasting clipboard, definitely read Abbie’s post about this episode. She goes into quite a bit of detail comparing the text from Deuteronomy 27 and the passage here in Joshua 8, and it’s all very interesting.