Académique Documents
Professionnel Documents
Culture Documents
TESTO
Ansatz der Arbeit - jeden Zeugen als eigenständiges Dokument zu untersuchen - erläutert.
In vier weiteren Abschnitten werden dann Jos 1 (S. 161-248), 5,2-12 (S. 249-415); 8, 1-
29 (S. 418-478) und 8,30-35 (S. 479-522; hier wird eine neue Rekonstruktion zu 4QJosa
vorgelegt) bearbeitet. Ein zusammenfassendes Kapitel (S. 523-536) mit einem Schaubild
zur Entwicklung des Josuatextes, Bibliographie und die üblichen Register schließen die
Arbeit an. Die Exegesen sind manchmal bis zur Unlesbarkeit detailliert, allerdings
erleichtern Synopsen und Schaubilder das Verständnis. Auch diese Arbeit zeigt (wie etwa
die von U. Dahmen zu den Psalmen oder A. Schenker zu den Königebüchern), daß im
Gefolge der Qumranfunde und neuer Einsichten der LXX-Forschung der Textgeschichte
eine höhere Bedeutung als bisher zuzumessen ist. Trotz der Fülle von anregenden
Textbeobachtungen scheint mir die Basis von nur 3 Kapiteln jedoch zu schmal zu sein,
um die Frage nach der Redaktionsgeschichte des Buches abschließend zu beantworten;
zumal Vf sich an das mit DtrH und DtrN operierende Modell zum Wachstum des
Deuteronomistischen Geschichtswerkes anschließt. Von dort her werden Kriterien
entwickelt, was eine Redaktionsschicht sei, die dann zur Beurteilung der LXX und
Qumran-Texte verwendet werden. Folglich gelten diese Texte nicht als Redaktionen,
sondern als Interpretationen im Bereich der Wirkungs- und Rezeptionsgeschichte. Dies
erscheint als problematische Trennung, die dem MT ein zu hohes Gewicht einräumt. Für
die Josua-Forschung wird das Buch dennoch unverzichtbar sein.
4. Id., «Provenance, Profile, and Purpose of the Greek Joshua», in M. K. H. Peters (ed.)
,XII Congress of the International Organization for Septuagint and Cognate
Studies, Leiden 2004 (SBLSCS 54) SBL Press, Atlanta 2006, pp. 55-80.
5. Garcia Martinez, F., «Light on the Book of Joshua from the Dead Sea Scrolls», in
After Qumran: Old and New Editions of Biblical Texts, The Historical Books,
edited by H. Ausloos et al. (BETL 246), Leuven: Leuven University Press 2008,
pp. 145-159.
6. Id., «The Dead Sea Scrolls and the Book of Joshua», in N. David & A. Lange (ed.),
Qumran and the Bible: Studying the Jewish and Christian Scriptures in Light of
the Dead Sea Scrolls (CBET 57) Peeters, Leuven 2011, pp. 97-109.
7. Rösel, M., «The Septuagint-Version of the Book of Joshua»: SJOT 16 (2002) 5-23.
8. Tov, E., «Literary Development of the Book of Joshua as Reflected in the MT, the
LXX, and 4QJosha», in E. Noort (ed.), The Book of Joshua (BETL 250), Peeters,
Leuven 2012, pp. 65-86.
9. Trebolle Barrera, J., «A Combined Textual and Literary Criticism Analysis: Editorial
Traces in Joshua and Judges», in H. Ausloos, B. Lemmelijn, and M. Vervenne
(ed.), Florilegium Lovaniense: Studies in Septuagint and Textual Criticism in
Honour of Florentino Garcia Martinez (BETL 224) Peeters, Leuven 2008, pp.
437-463.
am Buch Josua», in Id. (ed.), The Book of Joshua (BETL 250), Peeters, Leuven
2012, pp. 21-50.
INTRODUZIONE
1. Abadie, Ph., Le livre de Josué, critique historique (Cahier Évangile 134), du Cerf,
2005 = El libro de Josué: crítica histórica (Cuadernos Bíblicos 134), Verbo
Divino, Estella 2007.
2. Albertz, R., «The Canonical Alignment of the Book of Joshua», in O. Lipschits, G.
N. Knoppers, e R. Albertz (ed.). Judah and the Judeans in the Fourth Century
B.C.E., Eisenbrauns, Winona Lake, Ind. 2007, pp. 287-303 = «Die kanonische
Anpassung des Josuabuches: Eine Neubewertung seiner sogenannte
“priesterschriftlichen” Texte», in T. Romer e K. Schmid (ed.), Les dernières
redactions du Pentateuque, de l’Hexateuque et de l’Enneateuque (BETL 203)
Leuven University Press 2007, pp. 199-216. [Studia i testi sacerdotali di Gs;
l’influsso è molto più grande che non nei libri Gdc-Re; questo dimostra
l’importanza dell’Esateuco.]
3. Andiñach, P., «Una introducción al libro de Josué»: Antiguo Oriente. Cuadernos del
Centro de Estudios de Historia del Antiguo Oriente Vol. 9, 2011.
4. Römer, Th. «Josué», in Th. Römer – J. D. Macchi – C. Nihan, Introduction à l’Ancien
Testament, Labor et Fides, Geneve 22009 = Guida di lettura dell’Antico
Testamento, EDB, Bologna 2007 = Introducción al Antiguo Testamento. Desclée
de Brouwer, Bilbao 2008, pp. 251-263.
5. Rösel, H. N., «The Book of Joshua and the Existence of a Hexateuch», in G. Galil et
al. (ed.), Homeland and Exile (SVT 130), Brill, Leiden 209, pp. 559-570.
COMMENTARI
argue that the book of Joshua acquires its present literary context at a late stage in the
formation of the Pentateuch and the Former Prophets (Joshua 4-5). «The examination of
competing themes between Joshua and the books of Deuteronomy and Judges suggests that
Joshua was written as an independent book. Joshua and Deuteronomy contrast in the theme
of the divine promise of land: In Deuteronomy the promise of land is conditional, based on
obedience to the law. In Josh 1, the promise is unconditional; the possession of the land is
guaranteed because of the past divine promise to the ancestors. Joshua and Judges conflict
in regard to the theme of the conquest. Joshua 11 describes the total conquest of the land
by the twelve tribes; Judg 1-2 describes an incomplete conquest by the separate tribes.
These tensions in theme cannot simply be attributed to prior sources, and thus they raise
the question of whether the same author composed the books of Deuteronomy, Joshua, and
Judges as a single narrative.» (20-21). «The book of Joshua was written as an independent
narrative, distinct from a larger Deuteronomistic History. It begins with the commission of
Joshua (Josh 1) and concludes with his death and burial (Josh 24). The author fashions a
two-part story in which the promised land is first emptied of kings and royal cities (Josh 1-
12) and then repopulated with the more primitive society of tribal Israel (Josh 13-24). The
literary design suggests that the two halves of the book are meant to function together, since
the wars of genocide in the first half create the empty space, which allows for repopulation
in the second half of the book through the division of the land. The close relationship
between the emptying and the refilling of the land underscores the conceptual unity of the
book. Its two halves were not composed in isolation from each other or by distinct authors.
Even though the two parts of Joshua contain different kinds of literature, they function as
one literary unit» (24). Th ere are a number of strong reasons for dating the book of Joshua
in the late monarchic period. Many of the sources the author uses are firmly anchored in
that period. (27). In this case, the polemical perspective of the author against kings and
city-states would represent a critique of the Neo-Assyrian Empire, using the royal conquest
accounts as a story of revolt against the empire. (27). The later date of the composition of
Joshua in the exilic or postexilic period is supported by the author’s dependence on the
Pentateuch, conceived as the Torah of Moses, including both P literature and the book of
Deuteronomy. (28). In summary, the literary themes of Joshua and its dependence on a
form of the Pentateuch suggest its composition in the postexilic period; it represents a
Samarian myth of origin, in which the promised land is heavily populated with kings and
royal city-states requiring holy war to empty the land of its urban culture, as the ark
processes to its northern cultic site near Shechem. The message of the book of Joshua is
one of opposition to foreign rule in the promised land, represented by city-states; over
against this the author idealizes a more primitive and rural life in the promised land. The
origin story in Joshua contrasts with the competing myth of the empty land in Ezra and
Nehemiah, where the promised land has lain fallow during the exile with the absence of
cities so that the returning exiled Judeans had to rebuild the temple and reestablish the lost
city of Jerusalem. The rebuilding of Jerusalem in Ezra and Nehemiah represents a response
of assimilation to the rule of the Persians, who are viewed as benevolent throughout (e.g.,
as in the edict of Cyrus in Ezra 1:1-4), while the people of the land represent the opposition.
In the book of Joshua, there are no benevolent rulers or royal city-states in the promised
land. All are condemned by Yahweh and thus require extermination under the ban. (31).
Anchor Bible commentary. Dozeman's introduction (94 pages long) covers compositional
issues, textual criticism, central themes of the book, and reception history. As standard in
the series, a translation and bibliography are included at the beginning of the book. The
book ends with complete translations of the MT and LXX in parallel columns (Dozeman's
attention to the LXX and its frequent divergences from the MT is a valuable part of the
commentary) as well as a list of all the geographical terms in the book, giving the name in
Hebrew-, English, and Greek as well as its occurrences in the book of Joshua.
Dozeman's argues (against the majority of scholars) that the Deuteronomic History
flows better if it moves directly from Deuteronomy to Judges. Joshua is then viewed as an
independent work composed after the Pentateuch was completed. He presents some good
arguments for his view (especially in regards to the multiple accounts of Joshua's death),
but it leaves a large hole in the account of early Israelite history that seems difficult to
account for and is a rather abrupt transition directly from the death of Moses (Deut 34) to
the death of Joshua (Judg 1). One result of this view is that in numerous places throughout
the commentary Dozeman highlights how texts in Joshua draw on both deuteronomic
material as well as priestly material (e.g., p. 206).
Dozeman also sees extensive postexilic influence throughout the book. The geography
of the book reflects a Persian context in which the areas where the Torah influences life are
delineated rather than areas politically controlled by Israel (p. 217). Rahab's proclamation
of the "God in heaven" is most similar to the Persian kings in the postexilic books, though
the antimonarchic theme of Joshua puts the idea into the mouth of a commoner rather than
a king (p. 245). The critique of Achan and the tribe of Judah fits best with the conflict over
the legitimacy of Jerusalem in the postexilic period (Ezra 4-5; Neh 3-6), culminating in the
Maccabean destruction of the Samaritan temple (p. 355). The destruction of the Canaanites
likewise fits into the exclusive ideology found in the postexilic period (p. 386). Not all the
parallels are exact; the role of the Gibeonites parallels that of the Nethinim in Ezra and
Nehemiah, except that Neh 7 views them positively while Josh 9 views them negatively (p.
415). As far as central themes of the book, Dozeman sees a polemic against cities and kings.
Unlike the royal annals in the rest of the ancient Near East, cities were destroyed rather
than captured and kings were killed without establishing a new monarchy. Rahab is rescued
from the urban environment to live in the Israelite camp (p. 239). Gilgal mainly occurs in
anti-monarchical stories (p. 264). Joshua's curse on the one who rebuilds Jericho is actually
a curse on all city builders (pp. 334-36).
Dozeman speculates that the reference to the "treasury of Yhwh" counters the "treasury
of the king" noted elsewhere in the OT (p. 338). Joshua 1 might portray Joshua in royal
terms, but Dozeman sees this as a later revision of Joshua that attempts to relate Joshua to
the broader Deuteronomic History (pp. 211-12). While interesting, I do not find these hints
systematic or central enough to support it as a central-theme in the book (evidenced most
clearly by his universalization of the curse on Jericho). Another theme running through the
book for Dozeman is a bias toward the northern areas of Israel, as illustrated by the central
role of the journey of the Ark to Shechem. The northern war glamorizes the area as an ideal
location without cities and kings (p. 475). The book also critiques the south, such as the
story of Achan negatively appraising the tribe of Judah (p. 350). The stories in Josh 9 and
10 likewise critique Jerusalem: those who work in the temple are non-Israelites and
achieved their position through trickery (the Gibeonites), and while the king of Jerusalem
was killed, his city was not destroyed and the inhabitants allowed to live with the Israelites
(p. 448).
Dozeman holds a high bar for what can be a literary technique, as illustrated by his
6
belief in regards to Josh 1 that "the divine address to the people in vv. 3-4 within the
commission of Joshua in vv. 1-2, 5-6 is too disruptive to be simply a literary technique" (p.
203). He also quickly identifies repetitions as resulting from a history of composition rather
than literary art, though he appreciates much of the work of Polzin in Josh 3-4 (pp. 271-
77). On a grand scale, Dozeman argues that the book evinces two different editorial views
on whether the conquest has been completed: some text simply that the ark is resting in the
land and the land has been conquered (Josh 8:30-33), but other texts reveal a Canaanite
presence still in the land and Torah obedience as conditional for future blessing (Josh 8:34-
35; p. 396). Dozeman is also skeptical about the historicity of the book. For example, he
believes that the text depicts Joshua meeting the general within the city of Jericho (Josh
5:13); the historical plausibility does not matter because of the "fantastic nature of the
book" (p. 306).
As common in the series, the book is lacking in many areas that would more directly
help a preacher, such as details about preaching the story or common questions about ethics
(Rahab's lie or the corporate punishment of Achan). In particular, it would have been
fascinating to know how Dozeman would develop the anti-urban theme for a modem
context. However, for those who know Hebrew well and want a thorough study of the
Hebrew text of the first part of Joshua, this book will serve them well.
superior people, whose technologically advanced city-states threaten the tribes who reject
the dominant culture while living in a camp.” He compares this ideology to modern
fundamentalists who are focused on making a new future society that functions as an
antidote to the present evil age. He concludes: “I hope that [this commentary] will provide
a resource for understanding the radical political-religious theology of the book of Joshua
and perhaps aid in evaluating the violence of religious fundamentalism that now dominates
contemporary culture.” I have my doubts about the purpose he assigns to the book of
Joshua, but if he is right, the book of Joshua has nothing positive to contribute to our
understanding of God and faith. The commentary itself consists of sixty-seven pages of
bibliography, a fresh translation of chapters 1-12, and very learned notes and comments
averaging about twenty-six pages per chapter.
5. Earl, D. S., Reading Joshua as Christian Scripture. Eisenbrauns, Winona Lake, Ind.,
2010. XIV + 277 pp.
The second section locates Joshua within Israelite tradition through two chapters that
deal with its compositional history and genre. It culminates in a third chapter that examines
the significance of ~rx (the religious act of mass killing and destruction) as a pivotal
symbol within the narrative. Earl argues, first of all, that Priestly notions of ~rx (particularly
as offering and contagion) have been misread into accounts that employ Deuteronomistic
codes. He then proposes a mythological approach to the use of the term that looks past its
literal use in the world of the text to its use as a second-order symbol in the "here and now."
In this second-order sense, the ~rx signifies avoidance of idolatry and separation from the
peoples of the land in Deuteronomy.
Earl elaborates the program in the third section, which begins with a detailed reading of
the biblical text. "The various 'story blocks' in Joshua," he proposes, "form part of an overall
strategy to construct an Israelite identity that uses ~rx as the central, and symbolic, theme
that the stories are built around. Confrontation with ~rx forms a 'test' to establish identity"
(p. 165). This reading of the text echoes prior literary work that views Joshua as a narrative
fundamentally concerned with constructing and contesting Israel's identity, and it takes up
many of the trajectories that have emanated from literary analysis of the book (for example,
Rahab and Achan as opposing insider and outsider who together confuse traditional notions
of Israelite identity). Earl's attention in these stories is directed toward the way that the ~rx
functions by establishing a "limit situation," a boundary-constructing condition. He finds
that response to the ~rx challenges a genealogical construction of identity and reorients it
toward covenantal obedience. Rahab, for example, does ~rx (shows "mercy") to the
Israelite spies who come to Jericho and also mentions the ~rx while praising Israel's God,
even though she is one of those who are to be slaughtered in obedience to the commands
of Moses (Deut 7:1-5). Through her story, the narrative presents "doing ~rx" as central to
Israel's identity and at the heart of the covenant, and she is spared the fate that befalls her
people. Achan's story demonstrates the opposite response to ~rx in the person of a
paradigmatic insider. Here the response is covenant violation, and the outcome is death.
The connection between obedience and identity is reinforced in Josh 23-24, which bring
the sense of separation conveyed by the ~rx in the narrative past into the reader's present.
Earl's study of the ~rx as a symbol clarifies both the mythic infrastructure of the narrative
and the pathways by which the book has been imaginatively retold in the context of
Christianity. In the case of Rahab, he observes, Christian reception keys on Rahab's
hospitality, response, and inclusion, perceiving these in new ways within the framework of
conversion.
The various strands of the book are drawn together in a final chapter. It begins by
reiterating the importance of distinguishing the ~rx's symbolic meaning in its first-order
sense within the world of the text (where it is taken literally) and its second-order sense of
meaning in the "real world." As noted above, the ~rx functions as a test in Josh 2-11 that
pushes Israelite identity away from a genealogical platform to a covenantal one. Joshua 23-
24 then redefines what it means to enact the ~rx commands in this light. The reader
therefore is prompted to respond existentially to obedience to the covenant and separation
from idolatry. The implementation of the ~rx thus has significance only within the
prototypical world of the text. Its real-world significance is to be understood in connection
with the imperative of covenantal loyalty and the characteristics that define it. In this way,
the symbolism of Joshua offers a resource for the formation of a new cultural memory that
contributes to the construction of Christian identity, salvation history, and participation in
salvation through faith and the cultivation of Christian virtue.
9
6. Earl, D. S., The Joshua Delusion? Rethinking Genocide in the Bible. James Clarke
& Co., Cambridge 2011, xvi+174 pp.
7. García Jalón de la Lama, S. – Guevara, J., Josué, Jueces, Rut (Comprender la Palabra,
7) BAC, Madrid 2016. 648 pp.
they agree with all points made, and to compare and complement the presentation in this
book with other works. As for the trajectory into North American history, some of the
suggested parallels are fairly immediate, and some more loosely connected with the text
and themes, but overall it is all at least broadly relevant arid pertinent. Readers are
encouraged to look into these matters as they are important for the self-understanding of
American and Western peoples in particular. The writer encourages reflection and
acknowledgement, even repentance of past colossal wrongs imposed by Europeans and
Americans on North American indigenous peoples. It is a message that, as it seems, is
increasingly finding voice in North America and the publication of this book could be taken
to attest this, even though there is still much work to be done. Perhaps one issue where the
author could have been more vigorous and radical might be imagining possible ways in
which reconciliation with indigenous peoples might take place in the present, and, also, the
topic is surely not exhausted by the book. But overall it is a nice piece of work for reflection
about the ancient text of Joshua and its contemporary postcolonial application in the context
of the North American continent with implications to our understanding of Western and
world history in general. The bibliography given at the end of the book provides some nice
pointers for further reading on the topic for interested readers.
9. Hubbard, Robert L. Jr., Joshua. Zondervan, Grand Rapids 2009, 656 pp.
modern readers are often not aware of some of the critical issues surrounding Joshua, the
main thrust of this commentary is to give Joshua a clear hearing on its own terms.
Although Hubbard favors the late date of the exodus, he describes the situation in
Canaan relevant to both the early and late dates as he places Joshua in its historical setting.
He offers models that range across the spectrum of the debate surrounding the conquest
and to what extent it actually happened. He refuses to fully embrace either position,
critiques both, and then sets forth an alternative that effectively extracts the best evidence
to support his perspective of a conquest model that is not restricted by a too literalist
approach to history. His overall approach focuses on the literary nature of Joshua.
Hubbard’s focus on the literary nature of the text is influenced by three ideas: (1) he
recognizes that literary devices of hyperbole, ideology, and legitimation play important
roles in the book; (2) he accepts the contribution of Joshua to history as well as the limits
of the book’s information for historical reconstruction; and (3) he refuses to set texts against
each other by deciding one to be theological and one historical.
Hubbard employs the term “complex reality” as a referent to the concept that Joshua
pictures the conquest as more complex than simple (p. 39). He intends for the reader to
“first understand it [book of Joshua] as literature before one can glean history from it. Its
basic outline is historical but highly simplified” (p. 40). Hubbard’s desire to introduce the
reader into understanding the literary nature of Joshua is noteworthy given the average
reader’s unawareness of this important aspect for interpretation of biblical literature.
In the section, “Now, about All That Killing . . .” Hubbard deals with the controversial
issue of “Yahweh war.” Hubbard invokes pastoral honesty as he handles this issue. He
perceptively informs the reader that this type of war is a sacred act that only Yahweh has
the authority to impose. The sacredness of hërem, in the case of Joshua, was meant to
protect the young nation of Israel from the idolatry of the Canaanites. Hubbard unveils
three “unappealing realities” with which the modern reader must deal. These points shine
with pastoral wisdom. Hubbard, with unabashed honesty, informs the reader of his
discomfort concerning what transpires in Joshua (p. 44). In attempting to bridge the cultural
context, the reader is reminded that the contemporary culture is totally different than the
days of Joshua, especially in light of the teachings of Jesus (p. 45). In the “Bridging
Contexts” sections of chapters 5-6 and 7-8, Hubbard returns to hërem with further
elaboration. One of the applications offered reminds the reader that “Jesus Christ has
already won the decisive battles.” Another affirms, “The cross and resurrection mark Jesus’
most decisive victory” (pp. 212-13).
One of the final issues in the introduction is entitled “Who Owns the Land Today?” This
question is especially relevant considering the infiltration of unquestionable support of
modern Israel’s right to the land found in many stripes of fundamentalism. Hubbard
understands these positions as weakened by the failure to take into account progressive
revelation and that they jump from the OT and miss the modifications made in the NT. In
the “Bridging Contexts” section from chapters 13-19, Hubbard argues that the land is
interpreted typologically in the NT. Thus, the NT points Christians away from a physical
land “toward an international one—from Jerusalem to the uttermost parts of the earth” (p.
436). Part of the application of these chapters is that “the fulfillment of the land promise to
Israel finds one historical fulfillment in Christ and a final fulfillment at the end of time” (p.
444).
I have spent a great deal of spacing discussing the introduction. Nevertheless, I find this
section to be the greatest strength of the commentary. The reason for this—and I hope
Hubbard would agree—is that the issues in Joshua, especially the killing and the land, are
12
important for readers to understand if there is any hope of bridging the cultural context and
making proper application for the modern reader. Hubbard shows the importance of these
issues by the way they show up time and time again throughout the commentary. Richard
Hess called the book of Joshua the “most nationalistic of books” {Joshua, 1996, p. 52).
Hubbard’s work artfully aids the reader to understand how this nationalistic book of Israel
transcends time and is relevant and applicable for the Christian reader. No other
commentary on Joshua comes close to such a focus on application. A final benefit of this
commentary is that his applications are not so focused on issues particular to this decade
so that they will become obsolete within a few years. I would humbly suggest this
commentary as an excellent text for personal study, for adult education in churches, and
for English exegesis classes on the college or seminary level.
to the ancient context of the biblical text, which is particularly insightful coming from
someone familiar with the geography and land.
Hubbard does an excellent job of addressing archaeological issues as they are pertinent
to the text (i.e., the destruction of Jericho and Ai, Hazor, etc.). As with most non-specialists,
there is a disjuncture in the discussion of archaeology. For example, the archaeological
discussion of Jericho and Ai focus on a fifteenth century dating of the Exodus while the
discussion of Hazor is based on a thirteenth century dating. Most biblical archaeologists
associate the hundreds of Iron Age I settlements with the conquest and settlement, These
are not highlighted in the text, nor is there a discussion of the Late Bronze Age archaeology
for the fifteenth century background. However, this disjuncture does not take away from
the commentary nor the exegesis and insights from foe text of Joshua. Hubbard does
provide an excellent overview of theories of Israelite settlement in the introductory
comments. A hidden gem is his solution and discussion of the problem of the archaeology
of Ai.
One of the features of this commentary series is to discuss the text in large sections,
usually complete chapters or series of chapters. There are pros and cons to this approach.
A pastor or student will find it difficult to turn to a particular text or pericope and glean
information or background data for that particular text, making it a challenge for the
expositor to prepare an exegesis of the text. On the other hand, Old Testament narrative
was not written for the twenty-first century expository sermon “text bites,” and the
commentary on the texts needs to discuss the narrative in its entirety. This commentary is
not valuable as a “quick reference.” I highly recommend that this be read in its entirety
before any sustained study or preaching from the book of Joshua. Hubbard’s command of
the text and its application for today brings difficult texts that are avoided by students of
Scripture to the forefront. While the reader might disagree with some contemporary
applications, Hubbard does an excellent job of making Joshua —with all of its battles and
long lists of geographical terms— a useful book for the church’s edification and
application.
10. Knauf, E. A., Josua. Theologischer Verlag, Zürich 2008, 203 pp.
economical expression. However, some of the discussion is 'eased' by leaving Greek 'Jesus'
almost completely unmentioned: though K. recognizes that both Hebrew and Greek texts
had developed since the Greek translation was made, it is the longer inherited Hebrew text
that his redactional history seeks to explain: an Exodus-Joshua narrative is supplemented
and reworked in turn by D (or Pentateuch) redaction, Priestly writing, Hexateuch redaction,
prophetic or 'book' redaction, Joshua-Judges redaction, and Shechem or Torah Prophets
redaction.
12. Luis de León Azcárate, J., Josué, Jueces (Comentarios a la Nueva Biblia de Jerusalén
6), Desclée de Brouwer, Bilbao 2015. 384 pp.
13. Matties, G. H., Joshua (Believers Church Bible Commentary), Herald Press,
Harrisonburg Va. 2012, 525 pp.
nonviolent pacifism of Jesus find a place for Joshua in the Christian canon? In a word, Yes.
Matties redeems Joshua's cherem (holy warfare; total destruction; genocide) in
numerous ways. He is well aware of the contrasting impressions within the Joshua book
itself. How can there be a swift and total conquest when there are also those nagging
reminders that much of the land was not possessed? The neat and tidy taking of Jericho
(chap. 6), the southern campaign (chap. 10), and the northern campaign (chap. 11) are
summarized in chapter 12, but a careful reading of other parts of Joshua indicates that this
picture is overdrawn. In his judicious review of the archaeological evidence, Matties
indicates that the evidence is inconclusive; digs at Hazor and Lachish, for example, show
destruction that seems to support the Joshua account, but Jericho and Ai are problematic.
He finds other conquest narratives in extra-biblical Ancient Near Eastern writings that
overstate the victories and that parallel the idealized accounts in Joshua. As one pays
attention to genre and differences between history and historiography, it becomes clear that
a lot of theologically oriented history in Joshua is concerned with portraying Yahweh as a
warrior leading Israel into the promised land. One cannot miss Matties' repeated reminders
of the fascinating tension between the total annihilation of the Canaanites placed alongside
Rahab and the Gibeonites who are spared. Their sparing and eventual inclusion stands in
contrast to the severe demands of cherem as applied in Achan's failure. This exciting
reading "against the grain" admits that some Canaanites did survive, and not only survived,
but even eventually become "insiders" as Matties develops the idea. The understanding of
God's mysterious grace confounds us; this is not favor that can be earned or simply
"calculated through moral arithmetic." Somehow in the overarching scheme of things God's
steadfast love trumps God's "strange work." As with many passages of Scripture, one
section, one idea, should not be read in isolation from the overall emphases. One of the
balancing acts a writer in this commentary series faces is how to keep the material
accessible to readers who are not highly trained and yet to do so without insulting their
intelligence. Non-specialist readers might not fully appreciate how well Matties has
integrated respected scholarly approaches and theories as he helpfully highlights recurring
themes. What he gives us is also solid, academically respectable fare. He uses what is
sometimes called modem literary critical methods, such as noting ״bookends" that
introduce and conclude sections, or "hinges" that mark a shift or a bridge, and close reading
that pays attention to patterns, repeated terms, and recurring themes. Matties also makes
moderate literary and redaction critical observations that sharpen the analysis. Attention to
Deuteronomic themes prepares us to see connections between Joshua and Deuteronomy,
such as the anticipation of the land and then the taking and distributing of the land, or the
calls to commitment—to "choose"—both in Deuteronomy 30 and also in Joshua 24, or the
observation that over time Joshua can finally be called the "servant of the Lord" as Moses
is so frequently named. The widely accepted scholarly theory of the Deuteronomistic
History Writer(s) responsible for a larger "book" (Deuteronomy through II Kings) helps us
to view Joshua's place in a still larger work where history is arranged, or the story is told,
in such a way that it is clear that it is God who is at work, promising, fulfilling, punishing,
and extending hope. Almost one fourth of the book is taken up with essays and notes (eighty
pages) and bibliography (twenty-five pages). Many of the essays give further explanation
of key ideas and terms that reoccur or somehow connect to issues raised. The extensive
bibliography and the meticulous notes further attest to the commentator's dedication and to
decades of focused work. This commentary is unabashedly Christian and Anabaptist; that
is the intention of this series. But it could well be used for study and discussion by those of
other faiths or traditions. Matties analyzes the Joshua book in nineteen sections and follows
17
the pattern of other writers in this series by regularly including in each section a discussion
of "The Text in Biblical Context" and a discussion of "The Text in the Life of the Church."
Matties not only deals capably with the use of similar or contrasting ideas within the
Hebrew Bible but he also easily moves into its uses in the New Testament. It is particularly
in the "Life of the Church" essays that the applications can get interesting for discussion
groups. Some of the New Testament use of Joshua is already rather fixative and typological,
but when one of the Early Church fathers, Origen (d. 254), does his typical allegorizing
with scriptural interpretation, one might question how useful it is, or how often it is worth
mentioning. In the "Life of the Church" there are opportunities to decry the overly
simplistic use of Joshua by the medieval Crusaders or in modem times the application to
Israeli-Palestinian land issues and Zionist perspectives. It is particularly here that if the
commentary writer gets on a bandwagon for too long, or focuses in too much detail on a
localized event or experience, the commentary can become "dated" pretty quickly. Again
Matties manages to do well by making helpful connections without getting overly preachy
or parochial.
As a reviewer I find little to criticize. Admittedly I read the text more as an academic
than many readers will, but I have resonated with and benefitted at many points from
Matties' diligent and reverent scholarship. At more than one point, I wanted to say, "Yes, I
could preach this!" Thanks to Gordon Matties for his careful scholarship and to the editors
for their meticulous work.
different meanings audiences would have discerned in different contexts. Because of this
diversity of reading contexts, he asserts, no one audience can be determinative for
interpreting the book. A corresponding discussion, however, does not take place with
respect to the author. Although McConville cites authorial intention among the factors that
must be taken into account when interpreting the book, he does not identify who this author
(or authors) might be or what issues and perspectives shape what they wrote. Joshua bears
the traces of a complex process of composition. If no one audience can be determinative
for its interpretation, neither can any particular author or authorial perspective.
McConville's commentary on the biblical text and Williams's essay on the theological
horizon of Joshua constitute the core of the volume. McConville's exposition of Joshua is
insightful, cogent, and masterful. His succinct commentary elucidates the theological
character and affirmations of the book, providing an important biblical framework for the
following essays. Williams's first essay opens the theological conversation by identifying
five themes in Joshua and extending them into the NT and Christian theological discourse.
He begins by discussing the meaning of the land, its possession and loss as expressions of
God's faithfulness and Israel's disobedience, its eschatological resonances in the NT, and
its canonical significance as the place on earth where corruption is to be reversed. The
second theme concerns the extermination of those who inhabited the land that Israel
conquered. Williams articulates the ethical problem as forthrightly as McConville earlier
introduces the historical problem: "Is God actually capable of commanding anything
'morally abhorrent? Could he actually have commanded anything like what he supposedly
commanded in these accounts? Is such a representation anything but a religious
monstrosity?" (pp. 110-11). His response addresses related topics (for example, why
extermination and not assimilation, the inscrutability of divine justice, and whether the text
reflects what God actually commanded) before situating the discussion within a more
fundamental question, that is, the problem of evil and suffering and God's allowance of it.
The struggle against idolatry, the third theme, emanates from this question. Idolatry
threatens to draw worship away from the Creator, short-circuiting the new work God has
begun through Israel and producing tangible evil within Israelite society. By contrast,
Israel's covenant with Yahweh (the fourth topic) established a people and land where
righteousness could be lived out in the world. God's gracious work in Israel therefore
constituted a particular action in time that was undertaken for the sake of all humanity. The
fifth thread, which addresses the world of miracle and mystery presumed by Joshua, takes
a different tack and explores the clash between the biblical and modern world views.
Williams notes that the disintegration of the concept of universal reason has undercut the
Western world's rejection of miracles and the dismissal of non-Western world views as
primitive and subrational. Reminding readers that biblical narratives are rendered as
testimonies of what happened, he cautions against a too-facile rejection of their reports of
a transcendent God's supernatural involvement in human affairs. Scientific thought is
necessary, as superstition still abounds, but critical and scientific thinking overreach when
they refuse to engage the more mysterious world of the Bible.
McConville follows up with an essay that sets Joshua within the theology of the OT.
After examining the extension of its themes in the Pentateuch (particularly Deuteronomy)
and through 2 Kings, he turns to the issue of violence and the question of how Joshua may
contribute meaningfully to Christian theology. Joshua, in his view, must be set within the
Bible's affirmation that God uses human subjects to bring justice and righteousness to a
world in which violence is intrinsic. Human violence must be viewed from the perspective
of the Bible's mythic thought—as a worldly manifestation of the Chaos that God is working
19
This is a Christian reading of Joshua in which Ρ explains 'how the book can be applied
by the present-day Christian community in its devotion, worship and teaching' (p 23).
Joshua is read as sacred history (second millennium BCE), 'actual historical events, even
though one cannot prove the matter' (p 40). Each chapter of the Hebrew text is newly
translated, followed by notes, a discussion of form and structure, verse-by-verse comments
and explanation. Ρ allows that there may have been just a 'modest' town at Jericho for
Israelites to conquer (pp 44, 169) and that there is little to support a conquest or settlement
at Ai, concluding that archaeological remains for a conquest have been eroded and 'lost in
the mists of history' (p 169). However, negative archaeological evidence is not conclusive.
On the issues of conquest and genocide, Ρ allows that the systematic destruction of
indigenous peoples 'amounts to genocide in modern terms' (p 77). He argues that the
genocidal rhetoric of Joshua reminds us of our common humanity and that 'Christians
should demonstrate respect and solidarity towards others as they are' (p 89), something
which is lacking in the experience of contemporary Palestinians (pp 89-90). Like many
Christian commentators, Ρ seems at pains to defend God. However, might the character of
God m Joshua be answerable for crimes against humanity? Ρ could have been more
revealing in response to his theodicy question, 'why would God work in such a way in
history?' (p 98), which is left unanswered. A stimulating commentary (in places) with
introduction and topical excursus essays. A worthy addition to the Joshua corpus
16. Rösel, H. N., Joshua (HCOT), Peeters, Leuven 2011, xxx + 386 pp.
Taking a post-Noth stance, Rösel insists on the presence of very late post-
Deuteronomistic stages often shaped under Priestly influence, and thus ignores the
hypothesis according to which Josh 5:10–12; 18:1 constitute the conclusion of the Priestly
Document (a hypothesis that does not imply the existence of a Hexateuch). In line with his
earlier work demonstrating the lack of a comprehensive leitmotiv in the Deuteronomistic
History, Rösel drops the notion of “Deuteronomistic History” and reveals the weaknesses
of Noth's celebrated hypothesis in regard to the Book of Joshua. This is probably one of
the major contributions of the volume, an important read at a time when it is fashionable to
save oneself the trouble of drawing the full consequences of the current state of research
by adding the words “so-called” in front of the designation “Deuteronomistic History.”
Rösel's excellent command of the literature enables him to offer several options to
various issues with clear explanations of which solution seems more probable. The volume
closes with a six-page index of site identifications that lists the Arabic name of its likely
location, the map coordinates, and the references in the Book of Joshua.
The realization of this long-time dream by a student of Martin Noth and Rudolph Smend
is a remarkable accomplishment thanks to the breadth of knowledge written in such concise
fashion. At 45 Euros, it is an excellent deal, and the crown of a fruitful career.
erkennt, während er Jos 24 als eine ältere, Jos 23 vorausgehende Überlieferung bestimmt.
Die überlleferungsgeschichtlichen Fragen sind jedoch nicht in der gleichen Weise
bestimmend wie im Kommentar von Noth. Für Rösel steht die inhaltliche Kommentierung
im Vordergrund, Die Abschnitte zu den einzelnen Kapiteln sind jeweils gleich
übersichtlich angelegt: Übersetzung, Bibliographie, kurze Auslegungsgeschichte,
versweise Kommentierung des Kapitels. Die Auslegung ist geprägt vom reformierten
Traditionshintergrund, dem die Kommentarreihe verpflichtet ist. Daraus leitet sich
möglicherweise auch die Reduzierung der theologischen Deutungen auf einfache
Kernaussagen ab: Alles ist Jhwhs Plan, zentral ist die Observanz der Tora. Erzählzüge wie
den Bannvollzug und die Vernichtung der in Kanaan lebenden Völker, die aus heutiger
Sicht nicht nachzuvollziehen sind, erklärt Rösel damit, daß diese Vorgänge aus historischer
Sicht nicht in der geschilderten Weise stattfanden. Ob eine solche Einschätzung kritische
Nachfragen heutiger Leser zureichend beantwortet, erscheint fraglich. Hilfreich sind
dagegen die eingehenden Erörterungen historisch-topographischer Fragen zu den im
Josuabuch genannten Ortsangaben. Entsprechend wird der Kommentar durch eine Liste
von »site identifications« und durch eine ausführliche Bibliographie ergänzt. Insgesamt
stellt das sorgfältig gearbeitete und immer abwägend argumentierende Buch ein wichtiges
Referenzwerk für die Arbeit am Josuabuch dar, unabhängig davon, welche theologische
Tradition die Auslegenden leitet und welcher Auslegungsweg gewählt wird.
17. Sicre, J. L., Josué, Verbo Divino, Estella 2002. 520 pp. = Giosuè. Borla, Roma 2004.
par exemple à la page 88: «Si la Historia dtr se escribió en Babilonia, al menos en su
segunda edición...»). De manière générale, on peut regretter que l’auteur ne développe pas
plus explicitement sa propre position concernant cette problématique. Sicre admet
également, avec la majorité des commentateurs, des interventions de type sacerdotal à
l’intérieur de Jos 1-12 (cf. 51-52). Les listes en Jos 13-19, dont certaines datent
probablement de l’époque de la monarchie (Josias?) ont également connu des retouches
sacerdotales, mais il paraît difficile d’attribuer tous les textes de type «P» à la même strate
rédactionnelle: «es posible que dentro la misma tradición existan diversas tendencias, como
sugieren los textos referentes a la heredad de los levitas (13,14.33; 14,3b-4; 18,7)» (52).
Sicre traite ensuite, peut-être un peu trop brièvement, du problème posé par le texte de
la LXX de Josué, donnant d’abord une liste des «plus» du texte grec et discutant ensuite le
fait que dans d’autres cas LXX offre un texte plus bref que celui du TM. En conclusion, il
déclare suivre le TM avec la majorité des chercheurs, tout en signalant dans le commentaire
certaines divergences préservées par la LXX «en los casos en que puede mejorar el texte
hebreo y a veces a título de curiosidad» (55). L’auteur de ce compte-rendu regrette pour sa
part cette utilisation assez restreinte de la LXX. En effet, des travaux récents d’A.G. Auld
et d’E. Tov rendent plausible l’idée que le texte hébreu sur lequel se sont basés les
traducteurs grecs pourrait être antérieur au texte massorétique actuel.
L’introduction au commentaire se poursuit par un paragraphe consacré aux problèmes
théologiques et éthiques que le livra de Josué pose pour le lecteur contemporain; elle se
termine par la question de l’apport du livre quant à la reconstruction de la préhistoire
d’Israël. Sicre y rejette avec raison les tentatives de l’école d’Albright visant à utiliser Jos
pour reconstruire l’époque dite de la conquête, et caractérise le livra comme «un ejemplo
típico de historiografía teológica» (70).
Après quelques pages de bibliographie (commentaires, monographies et articles, 70-76)
commence té commentaire proprement dit. Chaque péricope est traitée de la manière
suivante: bibliographie complémentaire, traduction du texte hébreu, notes de critique
textuelle ou sur des termes présentant des difficultés de traduction, structure et problèmes
majeurs du passage, commentaire verset par verset. Très souvent, Sicre résume de manière
fort utile les différentes positions défendues par rapport à tel ou tel problème (p. ex. sur la
diachronie de Jos 1,1-9 [84], sur l’interprétation de Jos 10,12-14 [266-268], etc.).
Malheureusement, ces résumés se terminent parfois d’une manière quelque peu abrupte et
le lecteur reste sur sa faim, ne sachant pas toujours très bien quelle est la solution défendue
par l’auteur du commentaire, Pour d’autres péricopes, Sicre se montre plus affirmatif.
Ainsi, il suit Van Seters et d’autres qui considèrent l’histoire de Rahab en Jos 2 comme un
ajout postdeutéronomiste interrompant la chronologie deutéronomiste entre 1,11 et 3,2
(109-110). L’histoire de Rahab, qui circulait peut-être d’abord comme une tradition
indépendante (cf. Jos 24,11 qui semble présupposer une autre version de la conquête de
Jéricho) aurait été insérée entre Jos l e 3 en vue de corriger l’idéologie exclusiviste du
milieu deutéronomiste qui s’exprime dans des textes comme Dt 7 ou 9,1-6 (116-117).
Rahab symbolise ainsi des groupes étrangers qui vivent à l’intérieur d’«lsraël» à l’époque
perse. Pour les narrations de conquête Sicre admet pour certaines des anciennes traditions
(sans que l’on ne sache très bien où celles-ci ont été préservées, ni de quelle manière) tout
en insistant sur l’idéologie deutéronomiste qu’elles véhiculent dans leur forme actuelle,
Pour le matériel géographique en Jos 13-19, Sicre suit souvent les explications de Noth et
de Fritz. Les chapitres Jos 20-21 sont des textes tardifs. Pour Jos 21, Sicre offre une synopse
fort utile avec 1 Chr 6 (432-434); pour Jos 22, il se range à l’avis de ceux qui y voient un
texte de l’époque perse, une sorte d’étiologie du culte synagogal naissant (447-448).
24
18. Scherman, N. (ed.), The prophets: the early prophets with a commentary
anthologized from the rabbinic writings. [1], Joshua-Judges. Mesorah
Publications, Brooklyn, Nueva York 2007.
Studi
die Interpretation der Texte jedoch keine Rolle. Vielmehr wird nach der Pragmatik des
Textes, vornehmlich nach den didaktischen Interessen gefragt. Der Vf. beruft sich auf
»Raumtheorien«, die u.a. von Martina Löw und Rolf Gehlen ausgearbeitet wurden, v.a.
jedoch auf den von Michel Foucault eingeführten Begriff der »Heterotopie«, der einen
»Gegenort« oder eine verwirklichte Utopie bezeichnen will. Unter den genannten
Prämissen bietet der Vf. einen Durchgang durch das Josuabuch, der in eine breit angelegte,
versweise vorgenommene Auslegung von Jos 22 mündet. Die in dem Kapitel erzählte
Klärung des Verhätnisses von ost- und westjordanischen Stämmen setzt möglicherweise
die historische Situation eines etablierten »Diasporajudentums« voraus (S. 467f.). Im
Gesamtzusammenhang des Josuabuchs lassen sich in Jos 22 nach Ansicht des Vf.
»geradezu modellhaft alle Aspekte des Gesamtbuches wiederfinden« (S. 473): das
»Gedächtnis des Exodus« mit dem Motiv des Jordanübergangs, das »Gedächtnis der
Steine« mit dem Altarbau und das »Gedächtnis der Namen« mit der allerdings schwierig
zu verstehenden Benennung des Altars am Schluß des Kapitels. In diesem Sinnhorizont
sei das Josuabuch als »Lernlandschaft« (S. 481) bzw. als »Gedächtnislandschaft« (S. 482)
zu verstehen und biete ein »Modell, wie Israel mit der Tora sein Leben gestalten soll« (S.
490) bzw. »eine narrative Übersetzung der Tora in die Gegebenheiten des
Verheißungslandes hinein« (S. 495). In den letztgenannten Verstehensaspekten
konkretisiere sich die Rede vom Josuabuch als »Heterotopie«. Die teilweise etwas
redundant formulierte Arbeit, die wichtige, sicher auch weiterhin zu diskutierende
Aspekte für das Verständnis des Josuabuchs bietet, wird durch ein Literaturverzeichnis
erschlossen.
2. Billings, R. M., “Israel Served the Lord”: The Book of Joshua as Paradoxical
Portrait of Faithful Israel. University of Notre Dame Press, 2013. Pp. x + 177.
This volume presents an analysis of what are claimed to be 'two relatively new exegetical
methods' (p 3, though the description may be felt to be more appropriate for one than the
other') as applied to the book of Joshua, and chs 5 and 6 in particular. These are Ν.
Winther-Nielsen's use of 'functional discourse grammar' (which builds in part on the
methodology of E. Talstra, whose four-cornered matrix for exegesis informs some of the
later comparisons) and A G Auld's 'analytical and exegetical' approach with its emphasis
on the witness of the Septuagint The starting point of the comparison is how the choice
of data influences the method and analysis of each, and what 'stones' the methods provide
for 'building' a reading of the text The approaches of Winther-Nielsen and Auld to Joshua
are set in the broader context of the views of other scholars and of their own priorities in
engaging with a text, and their interpretations of Joshua 5 and 6 are outlined and
compared Perhaps unsurprisingly it emerges that their interpretations reflect their
different priorities and emphases, and that each has something to contribute to the
exegesis of the passage What becomes clear particularly towards the end of the book is
that the underlying concern is the usefulness of the methods for Church ministers and
pastors in preparing their sermons It is encouraging to know that there are those who think
that sermons should pay attention to serious exegetical issues' (The book mcludes a
summary in Dutch).
the reader is not nettled with bothersome text-critical matters, but is troubled instead by
the intense reality of horse and driver and Solomonic economics, as immediate and living
as our own communities. For Brueggemann, Scripture portrays a reality that replays itself
over and over in the world today. Consequently, Brueggemann's work is never a
disconnected autopsy on a "dead letter," but is always a conversation with the living,
breathing word of God. He therefore prays a desperate prayer concerning our reading and
understanding of Josh 11: "We must read the narrative as disclosure 'from the other side'
within communities of domination" (64). Readers of this book will find themselves to be
deeply engrossed and challenged by this exercise.
The problems of divine permission and violence in texts such as Joshua are traditionally
dealt with by transposing the political-historical violence into "ontological violence"—
customarily expressed as "God's struggle with death." This "bourgeois construction,"
however, is not characteristic of Brueggemann's writing. The struggle here is not between
"God and death" but "Yahweh and empire." The message couldn't be clearer—our world
is the same as the world disclosed within this difficult Scripture, and we are playing out
the same drama as the ancient domination systems of the Bible. To miss this element is to
distort biblical faith into a benign, innocuous affair. Here Brueggemann does no such
thing. His task is not to jettison the problems of violence that are aroused by the text, or to
exonerate God, but to offer an appropriate, reasonable, and theo-political lens for the
difficult enterprise of understanding biblical violence and its connection to the divine. If
you are looking for an apologia for "American empire," you must look elsewhere.
Brueggemann does not offer exoneration for empire, but instead invites us to see our
present society of militarism in the royal domination systems of the Bible: "The powerful
lineage of Pharaoh, Sisera, Nebuchadnezzar never learns in time. But the text persists and
is always offered again" (64).
Our world today, not unlike the world disclosed in Scripture, cries out for liberation.
Brueggemann refuses to let those cries fall on deaf ears: "Generation after generation, the
strange turn of the Exodus is reenacted with new characters, but each time on behalf of
helpless Israel" (48). I recommend that you read this book with Scripture in one hand and
a newspaper in the other. You may be left without words, but Brueggemann will surely
place some upon your lips: "We are more fully embedded in communities of horses and
chariots, more fully committed to domination" (64).
Brueggemann's work, like the book of Joshua, "is a disclosure of hope to those
embedded in reliance on horses and chariots, a warning that all such arms cannot secure
against God's force for life" (64). The need for the liberation of helpless "Israel" persists
in the world today, and Brueggemann is one liberating voice that refuses to surrender to
the crushing silence of Western passivity.
Unter methodischem Aspekt fragt die Arbeit mit dem Vorverständnis eines
Alttestamentlers, aber auch eines mit Friedensethik Beschäftigten danach, wie spätere
Generationen beispielsweise Texte der Landnahme-Erzählung des Buches Josua (Jos 1-
12) verstanden und rezipiert haben, die durch Gewalt gekennzeichnet sind. Dem
korrespondiert, dass diese Arbeit keine Einzelexegese oder eine Endtextexegese des
Josuabuches vomimmt (19).
Zur Rezeptionsgeschichte im AT gehört Sirach 46 und die Hinweise auf Josua in den
beiden Makkabäerbüchern (22-81). Das NT bezieht sich auf das Buch Josua in der
Stephanusrede, dem Hebräer- und Jakobusbrief (82-104; ״Das NT hat selbst in seiner
Vielschichtigkeit kein besonderes Interesse an der unter Josua durchgeführten
Landnahme“, 104) Weiter beleuchtet Elßner Josua bei Philo von Alexandrien und Josephus
(ausführlich in Antiquitates V.1.1, 105-128):
Mit der bei Josephus im einzelnen geschilderten Brutalität des Tötens im
Zusammenhang mit der Landnahme korrespondiert die Überzeugung, dass es besser ist,
sich durch Worte besiegen zu lassen, als erst die Erfahrung von Kriegen machen zu
müssen {Ant v .l. §110). Vielleicht spricht sich auch hier sein Erfahrungshintergrund aus
der Zeit des Judäischen Krieges aus (128).
Im Kapitel zur rabbinischen Tradition (129-169) beschreibt Elßner die
unterschiedlichen Kategorien des Krieges in der Mischna sowie im pal. und babylon.
Talmud, die sog. drei Sendschreiben Josua an die Einwohner des Landes vor der Eroberung
und die Hinweise in den Midrashim Rabba. Die Landnahme wird zu einem streng an den
Kriegsgesetzen orientierten Geschehen, bei dem jeder der Vorbewohner
eine gut begründete Chance hatte, mit dem Leben ... davonzukommen. ... Die Kehr-
Seite aber ist die, dass damit aus kriegeehtlicher Perspektive der Landnahmekrieg ein
Krieg wie jeder andere erscheinen kann (168).
Zur jüdischen Rezeptionsgchichte gehört ferner Maimonides (169-197).
In der frühchristlichen Literatur erscheint Josua im 1 Clemensbrief, im Barnabasbrief
und bei Justin Märtyrer (198-225; hier wird vor allem die Geschichte mit der Hure Rahab
herausgegriffen). Eine breite Rezeption fand Josua in den Josua-Homilien des Orígenes
(226-254); vgl. dazu die neue deutsche Übersetzung Die Homilien des Orígenes zum Buch
Josua: Die Kriege Josuas als Heilswirken Jesu durch R. Elssner - T. Heitrer (Beiträge zur
Friedensethik, 38), Stuttgart, Kohlhammer, 2006; meine Rez. in Theologische Zeitschrift
65 (2009), 83-85; vgl. auch die neue englische Ausgabe B.J. Bruce - C. White, Origen:
Homilies on Joshua (The Fathers of the Church), Washington, Catholic University of
America Press, 2002. Aufgrund der Namensgleichheit im Griechischen zwischen Josua
und Jesus ist im Sinne einer theologia nominis im alttestametlichen Josua der
neutestamentliche Jesus präsent. Die Kriege, die Josua führt, kämpft auch schon Jesus mit,
der Sohn Gottes. Daher sind die Kriege des Josua durch die Allegorese ganz als geistliehe
Kriege zu deuten. Ob die Erzählungen des Josuabuches dabei gchichtliche Ereignisse
wiedergeben, ist für Orígenes nicht mehr relevant. Der von ihm entfaltete geistliche Gehalt
der Texte ist von vornherein auch der primäre Schriftsinn, denn
Nur missverständliches Lesen könne dann Texte wie Josua 6-8 allein als Wiedergabe
exakter historischer Begebenheiten begreifen (253).
Augustinus diskutiert Josua vor allem im Zusammenhang des gerechten Krieges (255-
270). Für Augustin gilt Josua als ein gerechter Mensch, der die gerechten Kriege
widerspruchsfrei zur Gerechtigkeit führt, da Gott selbst, in dem keine Ungerechtigkeit ist,
diesen Krieg befohlen hat. Gott ist der auctor belli und Josua der minister belli, der den
Befehl Gottes vollstreckt. Ein knapper Ausblick gilt der weiteren Wirkungsgeschichte in
der Zeit der Scholastik (Decretum Gratiani, Thomas von Aquin, Johannes de Lignano), in
29
der Zeit der spanischen Spätscholastik und bei Hugo Grotius (legitime Quelle der
Kriegsführung, vom Hinterhaltlegen zur vorgetäuschten Flucht, göttlich legitimierte
Tötung Unschuldiger).
Im Resümee (290-311) schildert Elßner, wie die Kriege Josuas als Vorbild und
Vorlagen für Kriege überhaupt gesehen wurden (Vorbild für kriegerisches Verhalten und
Vorlage für Kriegsrechtliche Bestimmungen). Ferner fasst er die unterschiedlichen Wege
einer interterpretatorischen Einhegung der Kriege Josuas zusammen (legendarische
Einhegung, zweifach unbestimmte zeitliche Einhegung, völkerrechtliche und
naturrechtliche Einhegung sowie jüdisch-hellenistisch philosophische, konfessionale und
frühchristlich-theologische Einhegung). Zwei geläufige Pfeiler der Interpretationsbrücke
sind der alttestamentliche und der neutestamentliche Jesus. Die Landnahmekriege Josuas
sind immer wieder zu Rechtfertigung und Theoriebildungen im Kontext von Krieg und
Kriegsrecht von jüdischen und christlichen Autoren herangezogen worden bzw. dienten sie
als deren Grundlage. Diskutiert werden Josuas Taten als Bezugspunkt für Krieg und
Kriegsrecht und indirekte Aussageabsichten. Abschließend beschreibt Elßner drei
ineinander verwobene Aspekte einer Interpretation des Bannes, nämlich einen
theologischen, einen sittlichen und einen eher soziologischen Interpretationszugang (in
Anlehnung an die Verlautbarung der Päpstlichen Bibelkommission Das jüdische Volk und
seine Heilige Schrift in der christlichen Bibel von 2001):
Auf diese Weise kann letztlich eingestanden werden, dass die im Buch Josua
anzutreffende Theologie der Landgabe einen problematischen Aspekt immer behalten
wird, der ihr nicht nur äußerlich anhaftet (311).
Literaturverzeichnis und Sellenregister beschließen den Band.
Elßner’s Band bietet einen hervotragenden Überblick sowie Analyse der
Rezeptionsgeschichte des Buches Josua bis Hugo Grotius. Die weitere
Rezeptionsgeschichte unter Juden und Christen, aber auch darüber hinaus, ist noch ein
Desiderat. Elßner beschränkt sich auf die Rezeption der Erzählung von der Eroberung des
Landes in Josua 1-12, andere Teile des Buches bleiben in ihrer Wirkungsgeschichte
weitgehend unberücksichtigt. Elßners Verdienst ist es, die Wirkungsgeschichte eines Teils
der Bibel dargestellt zu haben, der nicht erst in der Gegenwart vielfach als problematisch
empfunden wurde. Er zeigt, dass es neben dem Literalsinn, der seit der Reformation die
Bibelauslegung weitgehend bestimmt, noch andere Möglichkeiten gab (und gibt!), diese
Texte des Kanons - wenn man sie nicht weitgehend stillschweigend vernachlässigen und
verschweigen will - fruchtbar zu machen (im Sinn der Friedensethik - daher erklärt sich
auch, warum die Studie in der Serie Theologie und Frieden erschienen ist!). Dies ist umso
wichtiger angesichts der intensiven Diskussion um das Verhältnis von Religion(en) und
Gewalt im vergangenen Jahrzehnt sowie um alle religiös motivierten Ansprüche auf Land,
die ja nicht nur auf das Heilige Land erhoben wurden und werden!
the text of the Book of Joshua and the exegetical questions it raises. Throughout, Hall's
writing is clear and engaging, not burdened with impenetrable jargon but expounding the
issues helpfully for the non-expert and arguing persuasively for worthwhile conclusions.
Hall makes two important and wise decisions that guide her reading of this first section of
Joshua. The first is that she will engage specifically with the Masoretic Text,
acknowledging it as a distinctive textual tradition with its own theological Tendenz;
sometimes the MT is compared with other versions—particularly of course the Septuagint,
the Dead Sea Scrolls, and the Targums—but never with a view to establishing the
authentic reading of the Book. Secondly, and harmoniously, Hall's approach is a narrative-
critical one, focusing on the final form of the text as a consciously and intelligently
composed literary artefact rather than a badly redacted mishmash to be mined for its
textual pre-history. Such an approach is certainly not uncommon in Old Testament studies
today, but it is a particularly bold one to take with this book, which is often seen to be
especially riven with narrative inconsistencies. Hall's great contribution is to argue very
forcefully that the Book of Joshua is susceptible to a coherent synchronic interpretation
that bears valuable theological fruit. For the most part, the book follows a regular pattern
that makes it very easy to engage with: each section of the Book of Joshua (generally, but
not invariably, it is divided by chapter) is first analysed according to its content and the
exegetical difficulties that arise, and thereafter an account is offered of the way in which
the chapter contributes to the characterization of Joshua. The character that emerges is a
well-rounded one, neither a two-dimensional cardboard cut-out nor an improbable or
inconsistent cipher, and so Hall's view is strengthened that Joshua can be read as a coherent
narrative, the creation of a literarily competent author, comprehensible to the putative
audience for which the book was written. (A minor defect, perhaps, is that relatively little
attention is given to the nature of this audience—that of the Masoretic Text specifically—
and what might have been its competence as the readership of the book.) Joshua is not
'stereotypically perfect' (p. 195), but neither is he as deeply flawed in the understanding of
the book, as has often been suggested. Some aspects of his character and actions that have
been perceived by recent commentators as weaknesses are condoned rather than
condemned by the narrator. Here Hall especially engages with, and offers an important
corrective to, the valuable contribution of L. D. Hawk: Every Promise Fulfilled (1991).
Two particularly important conclusions in respect of the characterization of Joshua are,
first, that he is consistently portrayed as successor of Moses—inheriting many of the
latter's strengths and imitating him in various respects, but also compensating for Moses'
weaknesses, in particular excelling Moses in faithfulness and obedience to the word and
promises of God, and thus able to complete the conquest of the Land, which Hall rightly
sees as the telos of the exodus. She argues that many aspects of Joshua that have been seen
as pointing forwards to the good kings of Judah—especially Josiah—are more likely to be
intended as successor-to-Moses characteristics. Hall does not, though, acknowledge the
extent to which Joshua is not clearly superior to the priests, and in particular to Eleazar,
successor of Aaron, as Moses is to Aaron. Admittedly this is only clear in the second part
of the Book of Joshua, but this does raise the question of how legitimate it is to read this
section in isolation from the remainder of the book. Secondly, Hall shows that Joshua is
in many ways a precursor to the prophets of Israel. I would have welcomed a little more
discussion of how this role of typifying the prophets, rather than the kings, as leaders of
God's people relates to Moses' status within the Deuteronomic tradition as first and
greatest of the prophets. This book is important not only for the conclusions about the
character of Joshua but also for numerous smaller contributions to particular exegetical
31
debates about those parts of the Book of Joshua that are covered, even though some of
these contributions are tangential to the broad thrust of the book. The puzzle of Joshua's
encounter with the commander of the army of the Lord in chapter 5 is of particular interest,
and Hall argues well that the episode is more strongly connected to the subsequent siege
of Jericho than is often acknowledged. There are excellent treatments of the saving of
Rahab and her family, the Achan episode, the pact with the Gibeonites, and the standing
still of the sun. At the end of the book, Hall suggests some ways in which her approach
and her work might be taken, developed and expanded. It is to be hoped that she does so
herself, and I look forward to reading a full-scale commentary on Joshua from her in due
course. In the meantime, this work is an important contribution that no commentator on
Joshua will be able to overlook.
7. Krause, J. J., Exodus und Eisodus. Komposition und Theologie von Josua 1–5 (SVT
161), Brill, Leiden 2014. xviii + 488 pp.
Im Ergebnis unterstützt die post-priesterliche Schicht in Jos 2 und3f.* die These eines
Hexateuch-Zusammenhangs nicht. - Als dritte markante redaktionelle Arbeit in Jos 1-5
hebt Vf. schließlich die drei »Exodusreminiszenzen« in Jos 5 heraus, die - wahrscheinlich
in zwei Phasen (Jos 5,1٥12 / 5,2-9.13-15) - dem bereits post-priesterlichen Kontext
sekundär eingeschrieben wurden. Die drei Stücke greifen deutlich auf die
Exodusüberlieferung zurück (vgl. Jos 5,10-12 mit Ex 12; Jos 5,2-9 mit Ex 4,24-26; 12,43-
50 und Jos 5,13-15 mit Ex 3,1 ff.). Somit wird das, was die post-priesterliche Bearbeitung
in Jos 2 begonnen hat, nämlich die Gestaltung einer Entsprechung von Auszug und
Einzug, hier fortgesetzt und ausgebaut: »in einer großen heilsgeschichtlichen Inclusio wird
der Exodus »vollendet(« (s. 438). Auch hier aber, so stellt Vf. resümierend fest, liegen
keine Bearbeitungen im Sinne eines übergreifenden, womöglich mit Jos 24 zum Ziel
kommenden hexateuchischen Zusammenhangs vor. - Man muss nicht unbedingt allen
Argumenten und Ergebnissen der detail- und beobachtungsreichen Studie voll und ganz
zustimmen, um sie als einen grundlegenden Beitrag zur Josuaforschung bezeichnen zu
können, der überdies die methodische Handschrift des Betreuers erkennen lässt.
Erschlossen wird die Untersuchung durch Stichwort- und Stellenregister.
(3) the etiology of the twelve stones (4:9); (4) redactional insertions at the outset of the
narrative (3:1), and the internal reference to the twelve tribes (3:12); and (5) further
redactional insertions to link the crossing of the Jordan to the crossing of the Red Sea
(4:15-16; 20:24). Surprisingly, the MT yields only a four-stage development: (1) the ark
narrative (3:1-11, 13-17; 4:10-14, 17-19); (2) the twelve stones (3:12; 4:1-9); (3) the
linking of the story to the crossing of the Red Sea (4:15-16, 20-4); and (5) the many pluses
in the MT. The comparison and merger of the OG Vorlage and the MT leads to a six-
stage development of the story. The text of Joshua 3-4 is difficult, and the research of Lee
is dense and open to further debate. Two lasting insights emerge from the study, however.
The first is the importance of relating textual and literary criticisms in evaluating the
compositional history of Joshua 3-4. The second is the realization that the MT and the
LXX (or OG Vorlage) are different texts and that they yield distinct synchronic readings.
On this basis, Lee criticizes Polzin’s reading for being limited to the MT, and especially
dependent on the MT pluses. Synchronic and diachronic readings are becoming more and
more inseparable in the study of the Hebrew Bible.
10. Noort, Ed (ed.) The Book of Joshua (BETL 250), Peeters, Leuwen 2012.
11. Brenner, A. – G. A. Yee (ed.), Joshua and Judges. Fortress Press, Minneapolis 2013.
Sull’insediamento in Canaan
Van Bekkum, K., From Conquest to Coexistence: Ideology and Antiquarian Intent in the
Historiography of Israel’s Settlement in Canaan. Culture and History in the Ancient
Near East. Leiden: Brill 2011. xxi + 691 pp.
In the epilogue (593-597), the author “reveals” his evangelical background but claims his
“scholarship” to be independent of this. But in fact, that “revelation” comes to nobody’s
surprise. The whole book is to a great extent an exercise in evangelical rhetoric, starting with
its problematic perception of “truth” (see supra) and ending with polemics against toe
“empiricist ideology”. The author states his discomfort with present biblical exegesis and
academic history (7-92) and then bases his arguments on outdated (Albright, Alt, Noth) or
evangelical (Millard, Kitchen, Long) authors. The claim that all “historiography” is
ideological (31-40) is self-serving in making all the cats as grey as one’s own.
Epistemologically, history as a social and/or cultural science is “objective” in so far as it
does not present “truths” about the past, but probabilistic theories of the past which can be
tested (and refuted) by empirical evidence. There are no “facts” without theories which make
the “facts” function as such, and not each and every “narrative representation of the past”
meets the standards of today’s academic historians.
As for the misconception of Genesis through Kings as ،،history”, it is clearly Hellenistic
in origin, proven by Josephus, c. Apionem 1.37-43 in the late 1st century AD and by the
Chronicle’s reception of Genesis-Kings in the 3rd century BC. In pre-Hellenistic terms, as
preserved in the Jewish canon, Genesis through Deuteronomy is “Torah”, i.e. “universal
instruction”, and Joshua through Kings are prophetic books, i.e. authoritative interpretation
(and application) of Torah. As for the author’s theory of 13th century history, “several tens
of thousands of people” are the dimension of the population of all lsrael/Palestine west of
the Jordan. The population of Transjordan was less, and I know of no possible ecological
and social environment in 13th century Transjordan from where “several tens of thousands
of people” could have come. Regardless of whether a scholar or scientist believes in miracles
or not, she or he is not entitled to postulate miracles to make his or her theory work. There
is indeed some attestation for a deity who came in from the desert in Iron I Israel/Palestine,
viz. O. Keel’s “Lord of the Ostriches”, but its frequency is rather low, which implies that its
social base was rather small (O. Keel - Ch. Uehlinger, Göttinnen, Götter und Gottessymbole.
Neue Erkenntnisse zur Religionsgeschichte Kanaans und Israels aufgrund bislang
unerschlossener ikonographischer Quellen [QD 134; Freiburg 52001] is another Standard
work of reference ignored by the author, probably because it falsifies the author’s belief in a
monotheistic and aniconic Israelite religion from the beginning). It is impossible that
Merneptah’s Israel came out of Egypt; cf. E.A. Knauf, “From Archeology to History, Bronze
and Iron Ages. With Special Regard to the Year 1200 B.C.E., and the Tenth century”, in L.L.
Grabbe ed., Israel in Transition. From Late Bronze II to Iron IIa (c. 1250-850 B.C.E.).
Volume 1. The Archaeology (LHB/OTS 491 = ESHM 7; New York, London 2008) 72-85
(one of the many contributions to the present debate ignored by the author). It is also
impossible that Hazor was destroyed prior to Merneptah’s mentioning of Israel, since the
city is still mentioned in a letter from Ugarit from the beginning of the 12 th century; cf. D.
Arnaud, “Hazor à la fin de l’âge du bronze”, Aula Orientalis 16 (1998) 27-35. This is
confirmed by the destruction’s date according to the “Low Chronology”, which, by the end
of 2010, had won the “chronology debate”. The author’s relying on the dating by the present
excavators (462-465) is unfounded (or a bias towards the more “biblical” date). The task of
the excavators is to dig and to document what they have dug away. The interpretation of the
evidence presented (when it is presented in toll) is the task of the historian. It is perfectly
acceptable that few excavators withstand the temptation to turn into historians, but some do
it more competently (like Israel Finkelstein), others less competently (as Ammon Ben-Tor
in the case of Hazor). The pig taboo clearly did not function as an early Israelite “identity
marker” (585-586), for the frequency of pig bones in Israel is as low as in Edom. Did Israel
35
and Edom share an ethnic identity at a time when there is no evidence for an all-Israelite and
all-Edomite identity at all? Following the approach of Marvin Harris’ “cultural materialism”,
what later became an element of religious practice would have served a practical purpose at
the time of its origin, like the “holy cow” in India. This purpose is easy to find: early Israelite
society, and Edomite society through the ages, was a society permanently at the edge of
starvation. Now pigs eat exactly the same foodstuffs that men eat, but they return less calories
in meat than they consume during their raising. In a society at the edge of starvation, pig-
husbandry is a luxury nobody can afford. On the other hand, in an affluent society with food
going to waste, pig raising is a reasonable strategy of waste management. This is why the
Philistines feasted on pork (up to 20% pig bones in their garbage disposals as opposed to
0.1% in Edom and early Israel), and not because they followed a commandment by Dagon
like “Thou shalt eat pork”. For everybody acquainted with the written evidence from the
Near East in the 10th and 9th century, a dating of Joshua to this period is as unlikely as to the
Late Bronze age. It does not help that Mesha uses the term herem, too, for Mesha’s “sacrifice
of wholesome destruction” in specific cases is quite different from the application of the term
to whole populations, a semantic development which, as was observed long ago by N.
Lohfink and others, presupposes the historical experience of the Assyrian mode of warfare
(cf Isa 37,11). In addition, the author feels no need to engage with T. Römer, The So-called
Deuteronomistic History: A Sociological, Historical and Literary Introduction (London
2005).
The promise of the title “from conquest to co-existence” is fulfilled in so far as this,
according to the author, was a historical process in the time from Joshua to David. Those
readers, for whom that term rather denotes a thought process among the scribes who wrote
Joshua, might direct their attention to Th.R. Elßner, Josua und seine Kriege in jüdischer und
christlicher Rezeptionsgeschichte (Theologie und Frieden 37; Stuttgart 2008) and E.
Ballhorn, Israel am Jordan: Narrative Topographie im Buch Josua (BBB 162; Bonn 2011).
At the end of the day, we leave it to the readers to judge the merits and limits of this
dissertation.
Guerra e violenza
Rowlet, L. L., Joshua and the Rhetoric of Violence. A New Historicist Analysis
(JSOTSupl 226), Sheffield Academic Press 1996. 197 pp.
Greenblatt and leads her to focus "not on the edicts of royal propaganda, which many
scholars have identified throughout the DH" but "on the processes of marginalization within
the text and how the rhetoric of violence expressed in military language is used to set and
negotiate boundaries of inclusion, exclusion, and marginality" (p. 29) . Much of the book,
however, follows a more conventional tack. The core of the study is oriented toward
establishing the author's claim that the phrase #ma qzx derives from the language of the war
oracle. To this end, Rowlett reviews scholarship on the composition of the Deuteronomistic
History, adopts R. D. Nelson's notion that Joshua represents a thinly veiled cipher for Josiah,
and places the composition of the book within his reign. She turns next to the issue of Israel's
warfare institutions, theology, and language, aligning herself with those who argue that Israel
was not dissimilar to other ancient Near Eastern cultures. This position is substantiated by
the presentation of an extensive catalogue of warfare texts (war oracles, battle reports, etc.)
gleaned from diverse ancient Near Eastern sources: Ugarit, Moab, Egypt, Anatolia, and
Mesopotamia. Finally, Rowlett focuses on Josh 1:1-9, arguing that the passage appropriates
the language of the war oracle (against the view of Lohfink, McCarthy, and others who have
contended that the language of the passage derives from an ancient installation genre).
The author returns more explicitly to New Historical concerns in the penultimate chapter.
(The final chapter comprises a brief conclusion.) Beginning with an analysis of the phrase
#ma qzx in Josh 1:1-9; 1:16-18; and 10:24-25, Rowlett expands the frame to engage the larger
issues raised in her initial chapters. Noting that the phrase occurs in contexts of implied or
actual execution, she contends that the conquest narratives convey an implicit threat to
Josiah's potential enemies. Those who refuse to submit voluntarily to the established
authority structures are marked as Others. And the punishment for Otherness is death.
Joshua is a book about boundaries, and questions of identity, inclusion, and exclusion
figure prominently within it. Rowlett raises these questions with clarity, but her project as a
whole is hampered by its multiple focus. At least three lines of inquiry are pursued: the
ideological purpose of Joshua as an instrument of coercion and national identity, the book's
appropriation of military language drawn from Neo-Assyrian warfare literature, and the
militaristic resonances of the phrase #ma qzx. These are not mutually exclusive topics, but
they are not always integrated well, and none ultimately takes prominence. For example, the
largest chapter by far comprises a compilation and commentary on a vast list of ancient Near
Eastern warfare texts (often quoted in full), in which the author notes many points of
correspondence with the three target texts. Her observations here are significant for
comprehending the sense of the biblical language. Yet the connection is not taken up in the
next chapter, which surveys the use of #ma qzx in the Hebrew Bible and argues that Josh 1:1-
9 appropriates the language of the war oracle.
The majority of the study is devoted to matters of composition, genre, and comparative
literature, and a review of scholarship. The broader (and more interesting) question of
Joshua's propagandists function is thus not developed fully. A case in point is Rowlett's
treatment of the stories of Rahab and the Gibeonites. From her perspective the stories
illustrate the central thrust of the book: that one becomes an "insider" by voluntarily
submitting to the authority of the hierarchy whose apex is Joshua (thus Josiah). Yahweh is
relegated to the role of "political associate" whose worth is advertised through acts of
violence. Yet, given that the stories (and the book as a whole) might have functioned as
political propaganda, it is not clear that political interests subsume theological ones, nor that
the book shapes identity primarily in terms of submission to a monarch. The prominence of
the covenant theme in these stories (and in the book as a whole) suggests that identity is
rendered primarily along the lines of obedience to Yahweh. Rowlett, however, does not
37
substantively engage this issue in a way that enables her reader to appreciate its connection
to her reading.
On another front, a "New Historical" analysis might be expected to provide an overview
of the historical context. Yet there is no discussion of the social and political turmoil which
gave rise to the Josianic monarchy nor of contesting factions within the Judahite kingdom.
Attention to the "negotiations and exchanges" which inevitably took place within Judah and
between the greater powers in the region would considerably strengthen the overall
argument. These points made, however, it must be said that Rowlett has offered a perspective
worth further exploration; her focus on the militaristic language of the text provides a good
starting point for what has become a significant issue in the study of Joshua.
Elssner, T.R., Josua und seine Kriege in jüdischer und christlicher Rezeptionsgeschichte
(Theologie und Frieden; Stuttgart: Kohlhammer), 2008.
Noort, Ed, «War in the Book of Joshua: History or Theology?», in Deuterocanonical and
Cognate Literature Yearbook 2010, 69-86.
Achenbach, R., «Divine Warfare and YHWH’s Wars: Religious Ideologies of War in the
Ancient Near East and in the Old Testament», in The Ancient Near East in the 12th–10th
Centuries BCE: Culture and History. Proceedings of the International Conference Held
at the University of Haifa 2–5 May 2010, edited by G. Galil, A. Gilboa, A. M. Maeir, and
D. Kahn. Munster: Ugarit-Verlag 2012, pp. 1-26.
de Prenter, J. A., «The Contrastive Polysemous Meaning of חרםin the Book of Joshua: A
Cognitive Linguistic Approach», in The Book of Joshua, edited by E. Noort (BETL 250),
Leuven: Peeters 2012, pp. 473-488.
Douglas, E., «Reading the Book of Joshua Theologically: The Problem of Violence»:
ScrB 35 (2005) 61-72.
Kim, W., «The Rhetoric of War and the Book of Joshua», in Seeing Signals, Reading
Signs: The Art of Exegesis. Studies in Honor of Anthony F. Campbell, SJ, for His
Seventieth Birthday, edited by M. A. O’Brien and N. Howard (JSOTSup 415) London:
T. & T. Clark 2004, pp. 90-103.
with his dating. It provides a helpful survey of recent work on warfare in the OT written in
German, as well as the recent reception history of the texts. Schmitt's desire to see almost
everything as Deuteronomistic highlights the connections between Deuteronomy and the
Deuteronomistic History with the rest of the Torah. Finally, by focusing on how postexilic
Jews would have received the text (why they created the texts, in his opinion), he provides
us with many helpful ideas about intertextuality and how to apply the texts to our context.