TELL Magazine August - September 2019

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In chapter 11, Baal-gad a Canaanite city was taken and their kings executed. In chapter 13 we see that Baal-gad remains to be captured. The fact that the book of Joshua contains two competing views of the conquest suggests that there was more than one author. It is clear that these different narratives often contradict each other, as in the case of Baal-gad. Additionally, the book of Judges provides a very different perspective on the conquest of Canaan and reflects elements expressed in chapter 13 of the book of Joshua as opposed to the conquest narratives. In the opening chapters of the book of Judges, the Canaanites were still in the hill country and the southern wilderness and the Philistine cities on the coast were not taken. We also have the archeological evidence, which more often than not is in conflict with the biblical narrative. The archeological evidence for Joshua’s invasion is underwhelming to say the least! There is evidence of the destruction of major Canaanite cities but during a different period. For example, the famous Battle of Jericho could not have occurred during the time of Joshua, because Jericho was not a walled city at that point. There is evidence of destruction in Jericho, and it seems that the walls did indeed come tumbling down, but centuries earlier. The book of Joshua devotes two full chapters (7 and 8) to the destruction of Ai, but there is no evidence of such a city ever existing. While there were some small settlements, there is no evidence of a walled city. Archeological findings do indicate that new waves of settlements in Canaan commencing around 1200-1000 BCE, during Iron Age I occurred but even here, we will never know for certain who these peoples really were. Ancient history is painfully difficult for even the most seasoned historian. Information is scant which makes it difficult to offer any kind of hypothesis or theory with absolute certainty. It is hard enough to gather factual evidence for certain events in modern times where we have eyewitness accounts and more sources to help us. What seems probable to me, though, is an evolutionary process of the indigenous peoples of Canaan gradually merging with semi nomadic pastoral clans during the Iron Age I to form a new identity that would eventually come to be known as Israelite. The early Iron Age was a period when major empires withdrew from Canaan. This allowed these indigenous groups to merge and eventually achieve a cultural synthesis. Gradually, social structures developed, as did cultural affinity. Hostilities surely broke out among these groups, but it was more likely that a gradual and, for Joshua at Jericho - Romare Bearden 16
the most part, peaceful settlement of the land took place, centuries after the Exodus and conquest narratives are said to have occurred. This is also reflected in the merging of YHVH, travelling deity of the semi nomadic clans and the indigenous Canaanite El pantheon, Asherah, Baal and Yam. The nomadic YHVH has finally found a home in Canaan, and over time becomes identified as being synonymous with Elohim. This cultural synthesis is also reflected in the celestial realm. When the Temple is erected in Jerusalem, YHVH finally is finally domesticated, identified with a specific place. Despite this YHVH has not lost the memory of earlier days as a nomad. It is this dual identity that eventually allows YHVH to be both the particular God of the Judaean community and the universal monotheistic God. Historiography and the study of the past is a recent discipline along with the other social sciences. The great epic poets and storytellers of antiquity were not historians; they were not preoccupied with the recording “facts.” Marc Zvi Brettler in his book, How to Read the Bible, makes the following comment: “In antiquity a storyteller related details about past events because they were important, not because they were true.” The biblical authors, like all of the great storytellers of antiquity, were not interested in the study of the past for its own sake. They edited, reframed, and recomposed stories of the past for didactic, theological, or political reasons that were of concern to their society, centuries after these events were believed to have taken place. The biblical epics that we have inherited, that we cherish, struggle with, and read annually were a result of the final redactors’ cultic, political, and social outlook. These narratives can be very powerful and transformative when read as stories. When read as history, however, they are misleading. The books of Joshua and Judges can appear to have been written in a historical genre with a chronology of events, battles, land grabs, and grants. Brettler makes the very compelling case that if it were an attempt at writing history, the book of Joshua would have ended with Israelite possession of the land. The historical record would have been complete, but the last three chapters of Joshua focus almost solely on theological concerns and obedience to YHVH, and YHVH here will not tolerate any fraternization with the locals. “ For should you turn away and attach yourself to the remnant of those nations — to those that are left among you — and intermarry with them, you joining them, they joining you, know for certain that the Lord your God will not continue to drive these nations out before you, they shall become a trap for you, a scourge to your side and thorns in continued over... Bread Tags for Wheel Chairs Please save your bread tags and bring them to Emanuel Synagogue – they will be recycled to fund wheelchairs in South Africa. Bread Tags for Wheelchairs has been recycling bread tags in South Africa since 2006. They currently collect about 500kg/month, which funds 2-3 wheelchairs. Now they are collecting in Australia too! It’s easy ….. save your bread tags for a while and then drop them off in the bowl in our foyer. Ask your family, friends, school and local café to help. CONNECTION WITH ISRAEL & WORLD JEWRY More information: breadtagsforwheelchairs.co.za 17
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TELL Magazine August - September 2019

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