Historical Books: Joshua–2 Kings

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Historical BooksJoshua–2 Kings Christopher T. Begg, Isaac M. Alderman, and Paul R. Redditt 1825. [Joshua; Genesis 37–50] Hulisani Ramantwana, “The Levites’ Exclusion from Land Allotment: The Joshua Story in Dialogue with the Joseph Story,” OTE 30 (2017) 785–804. In this paper, R. uses an African proverb which translates as “the baboons who get to eat are the big ones” as a lens for engaging the issue of the exclusion of the Levites from land ownership. In particular, R., with the proverb in view, reads the Joshua story (esp. Josh 14:16–17) in dialogue with the Joseph story. On this basis, R. argues that the Levites’ exclusion from land ownership was the result of a power play by the Joseph tribes under the leadership of Hoshea (Joshua) son of Nun from the tribe of Ephraim. The Levites’ exclusion thus reflects a privileging of the power-holding Joseph tribes at the expense of the tribe [End Page 636] of Levi, which was thereby relegated to second-class status. R.’s paper also engages with the current South African politico-economic context, in which those with political power enrich themselves by grabbing whatever they can to the detriment of ordinary people. [Adapted from published abstract—C.T.B.] 1826. [Joshua 22–24; Numbers 13–14; 32] Lissa M. Wray Beal, “The Past as Threat and Hope: Reading Joshua with Numbers,” BBR 27 (2017) 461–83. In the Transjordanian altar narrative of Joshua 22, a perceived threat against Israel is presented and overcome. The chapter is literarily connected with Numbers 13–14 and 32. While historical-critical scholars might attribute such connections to the activity of P authors, B.’s article works with the canonical text and a literary method to explore these intertextual connections. Extending her exploration throughout the Book of Joshua, B. further demonstrates that the literary resonances in question contribute to various significant themes in the book. More specifically, her article addresses two questions: (1) How do Numbers 13–14 and 32 serve to shape the message of Joshua 22 as well as the book’s epilogue (Joshua 22–24) as a whole? And (2) do Numbers 13–14 and 32 function in Joshua similarly to how they function in Numbers itself? B. concludes that the above chapters of Numbers profoundly shape the message of Joshua 22 and of the book’s epilogue, of which the latter text is a part. They do so by showing that Israel’s future is open to hope of promises fulfilled, as it is open to the possibility of future failure and sin. [Adapted from published abstract—C.T.B.] 1827. [Judges 4–5] Mirosław Janinski, “Prorokini Debora—‘wskrzesicielka’ nadziei Izraela: Studium egzegetyczno-teologiczne Sdz 4–5 [The Prophetess Deborah, the “Reviver” of Israel’s Hopes: An Exegetical and Theological Study of Judges 4–5],” BibAn 7 (2017) 415–39. “Deborah, the wife of Lappidoth, was a prophet who was judging Israel at that time” (Judg 4:4). With these words, the author of Judges introduces readers to a new hero of his narrative, one who will dominate the segment Judges 4–5. This solemn and expansive introduction of Deborah is noteworthy in its concentrated deployment of the figure’s titles in a single verse. In this essay, J. seeks to clarify the meaning of the honorific titles used of Deborah in 4:4 and to make clear that their application to her is fully justified. The article unfolds in three parts. First, J. reviews the major problems associated with the dating of Judges 5 and the relationship between the Song of Deborah there and the narrative of Judges 4. He then turns to the elucidation first of Deborah’s designation as “judge” and then of her “prophetess” title. The upshot of the account in Judges 4–5 is that Deborah, the judge and prophetess, emerges also as “a mother in Israel” (Judg 5:7). [Adapted from published abstract–C.T.B.] 1828. [Judges 6–8] Jacob L. Wright, “The Evolution of Gideon,” Supplementation, 105–24 [see #2032]. Examining supplements to the original Gideon account (Judges 6–8), W. suggests...