Battle of Jericho

Coordinates: 31°52′16″N 35°26′38″E / 31.87111°N 35.44389°E / 31.87111; 35.44389
Source: Wikipedia, the free encyclopedia.
Battle of Jericho (biblical)
Julius Schnoor von Carolsfeld (1794–1872)
Location
Tell es-Sultan (biblical Jericho)
31°52′16″N 35°26′38″E / 31.87111°N 35.44389°E / 31.87111; 35.44389
Result Israelite victory
Belligerents
Israelites Canaanites
Commanders and leaders
Joshua King of Jericho †
Strength
40,000[1] Unknown
Casualties and losses
Nil Massacre of all inhabitants (excluding Rahab and her family).
Battle of Jericho is located in West Bank
Battle of Jericho
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Location within West Bank
Battle of Jericho is located in Israel
Battle of Jericho
Battle of Jericho (Israel)

The Battle of Jericho, as described in the

conquest of Canaan. According to Joshua 6:1–27, the walls of Jericho fell after the Israelites marched around the city walls once a day for six days, seven times on the seventh day, with the priests blowing their horns daily and the people shouting on the last day. Excavations at Tell es-Sultan, the biblical Jericho, have failed to find any traces of a city at the relevant time (end of the Bronze Age),[2] which has led to a consensus among scholars that the story has its origins in the nationalist propaganda of much later kings of Judah and their claims to the territory of the Kingdom of Israel.[3] The lack of archaeological evidence and the composition, history and theological purposes of the Book of Joshua have led archaeologists like William G. Dever to characterise the story of the fall of Jericho as "invented out of whole cloth".[4]

Biblical account

According to the Book of Joshua, when the Israelites were encamped at Shittim opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to Jericho. The spies stayed in the house of Rahab, a local prostitute. The king of Jericho sent soldiers who asked Rahab to bring out the spies. Instead, she hid them under bundles of flax on the roof. After escaping, the spies promised to spare Rahab and her family after taking the city, if she would mark her house by hanging a red cord out the window.

After the Israelites crossed the Jordan, the king of Jericho ordered that the gates of the walls be closed. God commanded Joshua to go around the walls of Jericho for six days, once every day, and seven times on the seventh day. God commanded the city to be attacked by seven priests blowing horns, with the Ark of the Covenant in front of them and all the people behind the Ark of the Covenant. They encircled the wall of Jericho once a day for the first six days, and then encircled the city seven times on the seventh day. After the shofar (horn) sounded a great blow, the Israelites shouted, and the city walls fell beneath them.

Following God's law, the Israelites killed every man and woman of every age, as well as the oxen, sheep, and donkeys. Only Rahab, her parents, brothers and all "those who belonged to her" were spared. They were incorporated into Israel. Joshua then cursed anybody who rebuilt the foundations and gates, with the deaths of their firstborn and youngest child respectively. This was eventually fulfilled by Hiel the Bethelite under King Ahab's reign.

Origins and historicity

Depiction of the battle by Jean Fouquet (c. 1415–1420)

Excavations at Tell es-Sultan

In 1868,

network of collapsed walls which he dated to about 1400 BCE. Kathleen Kenyon re-excavated the site over 1952–1958 and demonstrated that the destruction occurred at an earlier time, during a well-attested Egyptian campaign against the Hyksos of that period, and that Jericho had been deserted throughout the mid-late 13th century BCE, the supposed time of Joshua's battle.[7] Sources differ as to what date Kenyon instead proposed; either c. 1500 BCE [7] or c. 1580 BCE.[8] Kenyon's work was corroborated in 1995 by radiocarbon tests which dated the destruction level to the late 17th or 16th centuries BCE.[8] A small unwalled settlement was rebuilt in the 15th century BCE, but it has been agreed that the tell was unoccupied from the late 15th century until the 10th/9th centuries BCE.[2]

More recently, Lorenzo Nigro from the Italian-Palestinian Expedition to Tell es-Sultan has argued that there was some sort of settlement at the site during the 14th and 13th centuries BCE.[9] He states that the expedition has detected Late Bronze II layers in several parts of the tell, although its top layers were heavily cut by levelling operations during the Iron Age, which explains the scarcity of 13th century materials.[10] Nigro says that the idea that the Biblical account should have a literal archaeological correspondence is erroneous, and "any attempt to seriously identify something on the ground with biblical personages and their acts" is hazardous.[11]

Historicity

Semirechye.[12] Cast silver of the 9th-10th century, copied from an original 8th century plate.[13][14]

The strong consensus among scholars is that the Book of Joshua holds little historical value.

Babylonian exile in 538.[18]

Parallels with Sodom and Gomorrah

Ekaterina E. Kozlova sees parallels between Joshua 2 and Genesis 19, which narrates the fall of Sodom and Gomorrah. Like Sodom and Gomorrah, Jericho was presumed to be equally as wicked. However, there are some lone dissenters against Jericho's "oppressive establishment" such as Rahab, who sided with Jericho's destroyers (i.e. the Israelites). [19]

Coincidentally, these cities of Jericho and Sodom and Gomorrah were believed to lie among a major fault line extending 1,100 kilometers from the Red Sea to Turkey.[20]

See also

References

  1. ^ Joshua 4:13
  2. ^ a b Jacobs 2000, p. 691.
  3. ^ a b Coote 2000, p. 275.
  4. ^ Dever 2006, p. 47.
  5. ^ Wagemakers 2014, pp. 122ff.
  6. ^ Wagemakers 2014, pp. 122–124.
  7. ^ a b Dever 2006, pp. 45–46.
  8. ^ a b Bruins & van der Plicht 1995, p. 213.
  9. ^ Nigro 2020, p. 202.
  10. ^ Nigro 2020, pp. 202–204.
  11. ^ Nigro 2020, p. 204.
  12. ISBN 978-0-300-09038-3
    .
  13. ^ "Hermitage Museum".
  14. ^ Gorelik, Michael (1979). "Oriental Armour of the Near and Middle East from the Eighth to the Fifteenth Centuries as Shown in Works of Art", by Michael Gorelik, in: Islamic Arms and Armour, ed. Robert Elgood, London 1979. Robert Elgood.
  15. ^ Killebrew 2005, p. 152.
  16. ^ Creach 2003, pp. 9–10.
  17. ^ Laffey 2007, p. 337.
  18. ^ Creach 2003, pp. 10–11.
  19. ^ Kozlova, Ekaterina E. (2020). "What is in a Name? Rahab, the Canaanite, and the Rhetoric of Liberation in the Hebrew Bible". Open Theology. 6 (1) – via De Gruyter.
  20. ISBN 978-0195090949.{{cite book}}: CS1 maint: date and year (link
    )

Bibliography

External links
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