pengantar Kitab Sejarah

1. INTERPRETASI TEKS
YOSUA 1
Sesi 4

2. Pokok-Pokok Pembahasan
◦ Teks pembuka (Yos 1:1-9)
◦ Membaca kisah pendudukan Yeriko (Yos 1-6)
◦ Tiga teori pendudukan (Tanah Terjanji)
◦ Problem pemusnahan sebuah bangsa dalam Kitab Yosua

3. The theology of conquest in the book of Joshua
◦ http://www.oxfordbiblicalstudies.com/article/opr/t467/e102
◦ The first part of the book of Joshua was also composed in the seventh century
B.C.E., probably by the same group of scribes who wrote the first edition of
Deuteronomy.
◦ This book is not a report of historical events. A conquest such as is presented in
the book of Joshua never took place.
◦ The emergence of Israel in Canaan was not the result of a blitzkrieg
(serangan kilat) but the result of socioeconomic changes in Canaan, so
“historical Israel” did not come from outside but was part of the autochthonous
Canaanite population.

4. Model penceritaan Kerajaan Asyur
◦ Propaganda Kerajaan. What then is the aim of the stories that
comprise Joshua 1–12? Younger (1990) and Van Seters (1990) have
shown that the conquest narratives in the book of Joshua correspond
not only to Mesopotamian warfare texts and/or specifically to Neo-
Assyrian texts but also to images that were used for royal
propaganda in order to show the supremacy of the Assyrian king
and his army.

5. The theology of conquest in the book of Joshua
◦ The Assyrians used different literary genres in order to assert their
supremacy over their enemies. Before waging war, the king receives an
oracle, generally from the goddess Ishtar, in which she announces the
coming victory and that this victory will be owed to her intervention
in the battle. Of particular interest is the report of King Ashurbanipal’s
campaign against the Elamites. Before entering the battle, a prophet reports
the following vision of Ishtar to the king:

6. ◦"Ishtar who dwells in Arbela entered, having quivers hanging
from her right and left and holding a bow in her hand. She had
drawn a sharp pointed sword ready for battle. You [the king]
stood before her. … You said to her: Wherever you go, I will go
with you! But the Lady of Ladies answered you: You stay here in
your place … until I go accomplish the task.(Nissinen, 2003, pp.
147–148)"

7. ◦ This vision parallels the opening account of the fall of Jericho in Joshua 5:13–14, in which Joshua also
has a vision of the chief of Yahweh’s army with a drawn sword, preparing Joshua for the coming
battle:
◦ 13 Ketika Yosua dekat Yerikho, ia melayangkan pandangnya, dilihatnya seorang laki-laki berdiri di
depannya dengan pedang terhunus di tangannya. Yosua mendekatinya dan bertanya kepadanya:
"Kawankah engkau atau lawan?" 14 Jawabnya: "Bukan, tetapi akulah Panglima Balatentara TUHAN.
Sekarang aku datang." Lalu sujudlah Yosua dengan mukanya ke tanah, menyembah dan berkata
kepadanya: "Apakah yang akan dikatakan tuanku kepada hambanya ini?“ 15 Dan Panglima Balatentara
TUHAN itu berkata kepada Yosua: "Tanggalkanlah kasutmu dari kakimu, sebab tempat engkau berdiri
itu kudus." Dan Yosua berbuat demikian. (Jos. 5:13-15 ITB)

8. The theology of conquest in the book of Joshua
◦ The Assyrian warfare propaganda texts insist on the miraculous intervention of the gods that provide a total victory to the
Assyrian king. In a so-called letter to the God in which the king acknowledges divine intervention, Sargon II gives thanks to the
storm god Adad for his help with the king’s victory over his enemies:
◦ “The rest of the people had fled to save their lives. … Adad, the violent, the son of Anu, the valiant, uttered his loud cry against
them; and with flood cloud and stones from heaven, he totally annihilated the remainder” (Younger, 1990, p. 210). This description
is taken over in the report of Joshua’s victory against the Canaanite kings:
◦ 11 Sedang mereka melarikan diri di depan orang Israel dan baru di lereng Bet-Horon, maka TUHAN melempari mereka dengan
batu-batu besar dari langit, sampai ke Azeka, sehingga mereka mati. Yang mati kena hujan batu itu ada lebih banyak dari yang
dibunuh oleh orang Israel dengan pedang. (Jos. 10:11 ITB)
◦ These parallels suggest that the authors of the first edition of the book of Joshua deliberately used the genres and the theology of
Neo-Assyrian warfare propaganda.

9. ◦ The seventh-century B.C.E. edition of the book of Joshua displays a similar aim.
◦ The authors wanted to show that, despite the evidence, Yahweh has always been more powerful than the mighty Assyrian kings and
their gods.
◦ This theology of Yahweh’s war against his enemies arose as a counter theology to the Assyrian war ideology.
◦ However, the danger of such adaptation was that in these texts Yahweh became as militaristic as the Assyrians and their deities.
Therefore, it is important to place those texts in their original context and not to use them in military conflicts. These texts were
written under circumstances in which the Judahite army did not have the actual opportunity to confront the Assyrians.
◦ Mengadaptasi teks peperangan dari kerajaan Asyur.

10. ISRAEL MASUK
TANAH TERJANJI

11. Israel Enters the Promised Land (Jos 1, 1–5, 12 ):
Leslie J. Hoppe (1)
◦ The book's first chapter consists of four speeches:
the Lord to Joshua (1, 1–9);
Joshua to the Israelite leadership ( 1, 10–11 );
Joshua to the tribes from east of the Jordan ( 1, 12–15 );
and the eastern tribes to Joshua ( 1, 16–18 ).
◦ These speeches are the means of conveying the central religious affirmations of the book:
the presence of God with Joshua and the Israelites,
the importance of obedience to the Torah,
the land as a gift from God, and
Joshua as the successor of Moses.

12. ◦ These affirmations provide a framework for understanding the stories that will follow.
◦ As the stories unfold it will become clear that Israel receives the land as a gift from God given to those who obey the Torah under
the guidance of Joshua.
◦ No military preparations are mentioned and none are necessary as long as Israel observes the Torah.
◦ The episode with the two Israelite spies and Rahab, the prostitute from Jericho ( 2, 1–21 ), also betrays the book's purpose. Rahab's
conversation with the two spies makes it seem as if she had been reading the book of Deuteronomy. Because she helps the Israelite
spies, she is fulfilling the divine will and will escape the fate that the rest of Jericho's citizens will suffer ( 6, 22–25 ). If Israel had
followed her example, the fate of Jerusalem and its exiles would have been much different. If, like Rahab, Israel now chooses the
way of obedience, it will return to its land to live in peace.

13. (2)
◦ The scene depicting the crossing of the Jordan ( 3, 1–4, 24 ) underscores the book's intent to present the taking of the Promised
Land as a wonder performed by God to fulfill the commitment made to Israel's ancestors.
◦ The book purposely describes the crossing of the Jordan River as a miracle like the crossing of the Red Sea ( 4, 23 ), even though
the Jordan is, in fact, easily fordable at several places.
◦ The miraculous crossing of the Jordan demoralizes the people of Canaan, robbing them of the will to resist ( 5, 1 ). Again, it is
clear that Israel's possession of the land was God's doing.
◦ In 5, 2–12 , perspective then shifts to Israel. At God's instructions, the preparations to enter the land and face its inhabitants
involve nothing of a military nature. In fact, these preparations actually render Israel's army quite vulnerable to attack because
all the males had to be circumcised, making them temporarily unable to be an effective fighting force.
◦ But the mass circumcision does, however, make the community fit to celebrate the Passover ( 5, 2–12 ). Both these observances
became important markers of Jewish identity during and after the exile. Certainly the book of Joshua intends to
promote these practices.

15. The Battle for the Promised Land (Jos 5, 13–11,
23). LH 1
◦ Although the book of Joshua is often thought of as a chronicle of a massive
invasion of Canaan by a united Israelite army under the leadership of Joshua,
only one quarter of the book actually deals with the battles for the Promised
Land.
◦ At the end of this section, the author comments that “Joshua captured the whole
country” ( 11, 23 ). But the account of the battles fought by the Israelite tribes
focuses almost entirely on the central region of Canaan ( 6, 1–10, 27 ).

16. ◦ Battles in the south ( 10, 28–43 ) and the north ( 11, 1–14 ) are treated in summary
fashion. The two places that receive the most attention are Jericho ( 6, 1–27 ) and Ai ( 7,
2–8, 29 ).
◦ But before Joshua begins the attack on Jericho, the mysterious “captain of the host of
the Lord” arrives ( 5, 14 ). When this person tells Joshua that he must take off his sandals
because he is standing on holy ground, the attentive reader recognizes the similarity to
the story of Moses' encounter with God at the burning bush (Ex 3, 1–6 ) and knows that
the leader of Israel as he moves out to take the land is someone other than Joshua.

17. Sebuah Homili?
◦ The story of the battle for the Promised Land effectively turned the
past into a sermon whose purpose was to stimulate the faith and
hope of those who first heard or read it.
◦ They learned that there could be a future for the people of Israel if
they, like Joshua's generation, were obedient to the Torah.

18. ◦ The homiletical character of this story makes its use in reconstructing the early
history of Israel problematic.
◦ Archaeological excavation supports the conclusion that the stories of conquest
found in Joshua were not based on memories of actual battles that took place at
Jericho, Ai, or in the environs of Gibeon.
◦ But archaeology has shown that people living in Canaan in the thirteenth century
BC experienced serious disruptions.

19. Sebuah Homili
◦ Towns and villages were destroyed and abandoned.
◦ The Israelite tribes emerged in the central highlands of Canaan
precisely during this difficult period, so it is likely that Israel acquired
the land that was to be the scene of its subsequent history, in part, by
violence.
◦ It is difficult, from the evidence offered by the book of Joshua, to say
much more.

20. ◦ What the book does affirm unequivocally is that Israel came to possess
the land because of God's power, and Israel was able to receive that
land as God's gift because of its obedience.
◦ These affirmations, however, were meant to give Israel a vision of the
future rather than information about the past.
◦ To those who wondered if God were capable of restoring Israel, the book
of Joshua answers with a resounding yes.

21. YOSUA 1:1-9
Studi teks

22. ◦ Sesudah Musa hamba TUHAN itu mati,
berfirmanlah TUHAN kepada Yosua bin Nun,
abdi Musa itu, demikian:
◦ 2 "Hamba-Ku Musa telah mati; sebab itu
bersiaplah sekarang, seberangilah sungai Yordan
ini, engkau dan seluruh bangsa ini, menuju negeri
yang akan Kuberikan kepada mereka, kepada
orang Israel itu.
◦ 3 Setiap tempat yang akan diinjak oleh telapak
kakimu Kuberikan kepada kamu, seperti yang
telah Kujanjikan kepada Musa.
◦ 4 Dari padang gurun dan gunung Libanon yang
sebelah sana itu sampai ke sungai besar, yakni
sungai Efrat, seluruh tanah orang Het, sampai ke
Laut Besar di sebelah matahari terbenam,
semuanya itu akan menjadi daerahmu.
◦ (Jos. 1:1-9 ITB)
◦ Wafat Musa – menghubungkan K.Yos dgn Pentateuch
◦ Negeri yang akan kuberikan – menghubungkan K.Yos
dgn Bapa Bangsa [Kej 12:1)
◦ Musa = Hamba Yahweh = ebed Yahweh; Yosua =
pelayan Musa = mesaret Moseh.
◦ Ayat 3: kesejajaran Musa dan Yosua di hadapan Yahweh
◦ Sungai Efrat?
◦ Laut Besar?
◦ Daerahnya seperti daerah kekuasaan Daud dan Yosia.
Anakronistis?
◦ Anakronisme adalah ketidaksesuaian kronologis dalam
suatu karya, khususnya penempatan seseorang, peristiwa,
benda, atau adat-istiadat yang tidak sesuai dengan latar
waktunya. Jenis anarkronisme yang umum terjadi adalah
penempatan objek yang tidak sesuai dengan latar
waktu/zaman pada karya yang ditampilkan

23. ◦ 5 Seorangpun tidak akan dapat bertahan
menghadapi engkau seumur hidupmu;
seperti Aku menyertai Musa, demikianlah
Aku akan menyertai engkau; Aku tidak akan
membiarkan engkau dan tidak akan
meninggalkan engkau.
◦ 6 Kuatkan dan teguhkanlah hatimu, sebab
engkaulah yang akan memimpin bangsa ini
memiliki negeri yang Kujanjikan dengan
bersumpah kepada nenek moyang mereka
untuk diberikan kepada mereka.
◦ 7 Hanya, kuatkan dan teguhkanlah hatimu
dengan sungguh-sungguh, bertindaklah
hati-hati sesuai dengan seluruh hukum
yang telah diperintahkan kepadamu oleh
hamba-Ku Musa; janganlah menyimpang ke
kanan atau ke kiri, supaya engkau
beruntung, ke manapun engkau pergi.
◦ Ayat 5: Penyertaan TUHAN
◦ Ayat 6: keterkaitan dengan janji leluhur Israel
◦ Ayat 7 : Teologi Deuteronomistis. Ketaatan
◦ Maka lakukanlah semuanya itu dengan setia, seperti
yang diperintahkan kepadamu oleh TUHAN,
Allahmu. Janganlah menyimpang ke kanan atau ke
kiri. (Deut. 5:32 ITB)
◦ janganlah engkau menyimpang ke kanan atau ke
kiri dari keputusan yang diberitahukan mereka
kepadamu. (Deut. 17:11 ITB)
◦ Ayat 8 : Teologi Deuteronomistis: Hukum

24. ◦ 8 Janganlah engkau lupa
memperkatakan kitab Taurat ini, tetapi
renungkanlah itu siang dan malam,
supaya engkau bertindak hati-hati
sesuai dengan segala yang tertulis di
dalamnya, sebab dengan demikian
perjalananmu akan berhasil dan
engkau akan beruntung.
◦ 9 Bukankah telah Kuperintahkan
kepadamu: kuatkan dan teguhkanlah
hatimu? Janganlah kecut dan tawar
hati, sebab TUHAN, Allahmu,
menyertai engkau, ke manapun
engkau pergi."
◦ Teologi Deuteronomistis: Kesetiaan = syarat
yang menentukan kesuksesan Yosua
◦ Setia – berkat; tidak setia – kutuk
◦ Penyertaan Allah (ay 9) = teologi Perjanjian
Lama

25. YOSUA 1-6

26. Tema pokok setiap pasal 1-6
◦ Josh1: TUHAN berkata kepada Yosua, “Bangkitlah, Seberangilah tanah itu. Kuatkan dan teguhkanlah hatimu." Yosua berkata
kepada pengatur pasukan untuk menyiapkan perbekalan.
◦ Josh2: Yosua mengutus dua orang mata-mata ke Yeriko. Seorang pelacur bernama Rahab menyembunyikan mereka, dan mereka
berjanji untuk menyelamatkan keluarganya. Mereka melaporkannya kepada Yosua.
◦ Josh3: Israel berkemah di pinggir s. Yordan. Ketika para imam yang membawa Tabut Perjanjianya sampai di sungai, aliran sungai
berhenti sehingga Israel menyeberang tanah yang kering.
◦ Josh4: TUHAN memerintahkan Yosua membangun tugu peringatan dari Yordan. Para imam membangun Tabut ke pinggir sungai
dan air Kembali mengalir lagi.
◦ Josh5: TUHAN menyuruh Yosua menyunat orang-orang itu. Mereka menyebut tempat itu Gilgal. Yosua bertemu dengan panglima
tentara TUHAN dan sujud menyembah.
◦ Josh6: TUHAN berkata bahwa tentara harus berbaris di sekitar Yerikho. Pada hari ketujuh mereka berteriak dan tembok runtuh.
Mereka menghancurkan kota.

27. PENAKLUKAN KOTA
YERIKHO (YOS.6)

28. eksegese
◦ 13 Ketika Yosua dekat Yerikho, ia melayangkan
pandangnya, dilihatnya seorang laki-laki berdiri di
depannya dengan pedang terhunus di tangannya.
Yosua mendekatinya dan bertanya kepadanya:
"Kawankah engkau atau lawan?"
◦ 14 Jawabnya: "Bukan, tetapi akulah Panglima
Balatentara TUHAN. Sekarang aku datang." Lalu
sujudlah Yosua dengan mukanya ke tanah,
menyembah dan berkata kepadanya: "Apakah
yang akan dikatakan tuanku kepada hambanya
ini?"
◦ 15 Dan Panglima Balatentara TUHAN itu berkata
kepada Yosua: "Tanggalkanlah kasutmu dari
kakimu, sebab tempat engkau berdiri itu kudus."
Dan Yosua berbuat demikian.
◦ seorang laki-laki berdiri di depannya dengan
pedang terhunus di tangannya?
◦ Panglima Balatentara TUHAN. ‫י‬ִ֥‫נ‬ֲ
‫א‬
‫ה‬ָ֖‫ְהו‬
‫י‬‫א־‬ָֽ
‫ב‬ ְ
‫ר־צ‬ ַׂ
‫ש‬Jos. 5:14 BHS)
◦ "Tanggalkanlah kasutmu dari kakimu, sebab
tempat engkau berdiri itu kudus." bdk. Musa: Lalu
Ia berfirman: "Janganlah datang dekat-dekat:
tanggalkanlah kasutmu dari kakimu, sebab tempat,
di mana engkau berdiri itu, adalah tanah yang
kudus." (Exod. 3:5 ITB)

29. ◦ ITB Joshua 6:1 Dalam pada itu Yerikho telah menutup
pintu gerbangnya; telah tertutup kota itu karena orang
Israel; tidak ada orang keluar atau masuk.
◦ 2 Berfirmanlah TUHAN kepada Yosua: "Ketahuilah,
Aku serahkan ke tanganmu Yerikho ini beserta rajanya
dan pahlawan-pahlawannya yang gagah perkasa.
◦ 3 Haruslah kamu mengelilingi kota itu, yakni semua
prajurit harus mengedari kota itu sekali saja;
demikianlah harus engkau perbuat enam hari
lamanya,
◦ 4 dan tujuh orang imam harus membawa tujuh
sangkakala tanduk domba di depan tabut. Tetapi pada
hari yang ketujuh, tujuh kali kamu harus mengelilingi
kota itu sedang para imam meniup sangkakala.
◦ 5 Apabila sangkakala tanduk domba itu panjang
bunyinya dan kamu mendengar bunyi sangkakala itu,
maka haruslah seluruh bangsa bersorak dengan sorak
yang nyaring, maka tembok kota itu akan runtuh, lalu
bangsa itu harus memanjatnya, masing-masing
langsung ke depan."
◦ Yerikho?
◦ Ayat 2: Allah sebagai pengatur sejarah kekalahan
Yerikho [persepsi penulis)
◦ Berkeliling selama 13 kali selama satu minggu
◦ Siapa para imam?

30. ◦ 6 Kemudian Yosua bin Nun memanggil para imam dan berkata kepada mereka: "Angkatlah tabut perjanjian itu dan tujuh
orang imam harus membawa tujuh sangkakala tanduk domba di depan tabut TUHAN."
◦ 7 Dan kepada bangsa itu dikatakannya: "Majulah, kelilingilah kota itu, dan orang-orang bersenjata harus berjalan di depan
tabut TUHAN."
◦ 8 Segera sesudah Yosua berkata kepada bangsa itu, maka berjalanlah maju ketujuh orang imam, yang membawa ketujuh
sangkakala tanduk domba itu di hadapan TUHAN, lalu mereka meniup sangkakala, sedang tabut perjanjian TUHAN
mengikut mereka.
◦ 9 Dan orang-orang bersenjata berjalan di depan para imam yang meniup sangkakala dan barisan penutup mengikut tabut
itu, sedang sangkakala terus-menerus ditiup.
◦ 10 Tetapi Yosua telah memerintahkan kepada bangsa itu, demikian: "Janganlah bersorak dan janganlah perdengarkan
suaramu, sepatah katapun janganlah keluar dari mulutmu sampai pada hari aku mengatakan kepadamu: Bersoraklah!
maka kamu harus bersorak."
◦ 11 Demikianlah tabut TUHAN mengelilingi kota itu, mengedarinya sekali saja. Kemudian kembalilah mereka ke tempat
perkemahan dan bermalam di tempat perkemahan itu.
◦ 12 Keesokan harinya Yosua bangun pagi-pagi, lalu para imam mengangkat tabut TUHAN.
◦ 13 Maka berjalanlah juga ketujuh orang imam, yang membawa ketujuh sangkakala tanduk domba itu di depan tabut
TUHAN, sambil berjalan mereka meniup sangkakala, sedang orang-orang bersenjata berjalan di depan mereka dan
barisan penutup mengikut tabut TUHAN, sementara sangkakala terus-menerus ditiup.
◦ 14 Demikianlah pada hari kedua mereka mengelilingi kota itu sekali saja, lalu pulang ke tempat perkemahan. Dan begitulah
dilakukan mereka enam hari lamanya.

32. ◦ 15 Tetapi pada hari yang ketujuh mereka bangun pagi-pagi, ketika fajar menyingsing, dan mengelilingi kota tujuh kali dengan cara yang sama;
hanya pada hari itu mereka mengelilingi kota itu tujuh kali.
◦ 16 Lalu pada ketujuh kalinya, ketika para imam meniup sangkakala, berkatalah Yosua kepada bangsa itu: "Bersoraklah, sebab TUHAN telah
menyerahkan kota ini kepadamu!
◦ 17 Dan kota itu dengan segala isinya akan dikhususkan bagi TUHAN untuk dimusnahkan; hanya Rahab, perempuan sundal itu, akan tetap
hidup, ia dengan semua orang yang bersama-sama dengan dia dalam rumah itu, karena ia telah menyembunyikan orang suruhan yang kita
suruh.
◦ 18 Tetapi kamu ini, jagalah dirimu terhadap barang-barang yang dikhususkan untuk dimusnahkan, supaya jangan kamu mengambil sesuatu dari
barang-barang yang dikhususkan itu setelah mengkhususkannya dan dengan demikian membawa kemusnahan atas perkemahan orang Israel
dan mencelakakannya.
◦ 19 Segala emas dan perak serta barang-barang tembaga dan besi adalah kudus bagi TUHAN; semuanya itu akan dimasukkan ke dalam
perbendaharaan TUHAN."
◦ 20 Lalu bersoraklah bangsa itu, sedang sangkakala ditiup; segera sesudah bangsa itu mendengar bunyi sangkakala, bersoraklah mereka
dengan sorak yang nyaring. Maka runtuhlah tembok itu, lalu mereka memanjat masuk ke dalam kota, masing-masing langsung ke depan, dan
merebut kota itu.
◦ 21 Mereka menumpas dengan mata pedang segala sesuatu yang di dalam kota itu, baik laki-laki maupun perempuan, baik tua maupun muda,
sampai kepada lembu, domba dan keledai.

33. ◦ 18 Tetapi kamu ini, jagalah dirimu terhadap barang-barang
yang dikhususkan untuk dimusnahkan, supaya jangan
kamu mengambil sesuatu dari barang-barang yang
dikhususkan itu setelah mengkhususkannya dan dengan
demikian membawa kemusnahan atas perkemahan orang
Israel dan mencelakakannya.
◦ 19 Segala emas dan perak serta barang-barang tembaga
dan besi adalah kudus bagi TUHAN; semuanya itu akan
dimasukkan ke dalam perbendaharaan TUHAN."
◦ 20 Lalu bersoraklah bangsa itu, sedang sangkakala ditiup;
segera sesudah bangsa itu mendengar bunyi sangkakala,
bersoraklah mereka dengan sorak yang nyaring. Maka
runtuhlah tembok itu, lalu mereka memanjat masuk ke
dalam kota, masing-masing langsung ke depan, dan
merebut kota itu.
◦ 21 Mereka menumpas dengan mata pedang segala
sesuatu yang di dalam kota itu, baik laki-laki maupun
perempuan, baik tua maupun muda, sampai kepada
lembu, domba dan keledai.
◦ Herem
◦ Membinasakan dalam konteks religious:
◦ Then they devoted to destruction by the edge of the
sword all in the city, both men and women, young and
old, oxen, sheep, and donkeys. (Jos. 6:21 NRS)
◦ They devoted the city to the LORD and destroyed with
the sword every living thing in it-- men and women,
young and old, cattle, sheep and donkeys. (Jos. 6:21 NIV)

34. ḤEREM
◦ ḤEREM (Heb. ‫ם‬ ֶ
‫ר‬ ֵ
‫ח‬
)
, the status of that which is
separated from common use or contact either because it
is proscribed as an abomination to God or because it is
consecrated to Him (cf. Ar., ḥaruma, "be forbidden,
become sacred"; ḥaram, "holy precinct"; ḥarim, "women's
quarters"). In the second sense it is similar to qodesh,
"sanctity," from which it differs only in being
irredeemable. To declare or treat as ḥerem is expressed by
the verb heḥerim (passive, hoḥoram), henceforth
rendered "proscribe." Things in the status of ḥerem are
also called ḥerem.
https://www.encyclopedia.com/religion/encyclopedias-
almanacs-transcripts-and-maps/herem

35. ◦ 22 Tetapi kepada kedua orang pengintai negeri itu
Yosua berkata: "Masuklah ke dalam rumah
perempuan sundal itu dan bawalah ke luar perempuan
itu dan semua orang yang bersama-sama dengan dia,
seperti yang telah kamu janjikan dengan bersumpah
kepadanya."
◦ 23 Lalu masuklah kedua pengintai muda itu dan
membawa ke luar Rahab dan ayahnya, ibunya,
saudara-saudaranya dan semua orang yang bersama-
sama dengan dia, bahkan seluruh kaumnya dibawa
mereka ke luar, lalu mereka menunjukkan kepadanya
tempat tinggal di luar perkemahan orang Israel.
◦ 24 Tetapi kota itu dan segala sesuatu yang ada di
dalamnya dibakar mereka dengan api; hanya emas
dan perak, barang-barang tembaga dan besi ditaruh
mereka di dalam perbendaharaan rumah TUHAN.
◦ 25 Demikianlah Rahab, perempuan sundal itu dan
keluarganya serta semua orang yang bersama-sama
dengan dia dibiarkan hidup oleh Yosua. Maka diamlah
perempuan itu di tengah-tengah orang Israel sampai
sekarang, karena ia telah menyembunyikan orang
suruhan yang disuruh Yosua mengintai Yerikho.
◦ Rahab diselamatkan?
◦ Rahab : pelacur atau pemilik penginapan?
◦ Rahab: menurut legenda: isteri Yosua, bertobat menjadi
Yahudi.
◦ Rahab dalam silsilah Yesus
◦ Rahab sebagai teladan iman, Ibrani 11:31
◦ Rahab dalam Yakobus 2:25

36. ◦ 26 Pada waktu itu bersumpahlah Yosua,
katanya: "Terkutuklah di hadapan TUHAN
orang yang bangkit untuk membangun kembali
kota Yerikho ini; dengan membayarkan nyawa
anaknya yang sulung ia akan meletakkan dasar
kota itu dan dengan membayarkan nyawa
anaknya yang bungsu ia akan memasang pintu
gerbangnya!"
◦ 27 Dan TUHAN menyertai Yosua dan
terdengarlah kabar tentang dia di seluruh
negeri itu. (Jos. 5:13-6:27 ITB)
◦ Pembangunan Kembali kota Yerikho, menuntut
nyawa
◦ Lebih baik kota itu tetap rata dengan tanah dan
hancur.

37. TEORI PENAKLUKAN
BANGSA KANAAN

38. 1. The Conquest Model/Model Penaklukan
◦ Until the last half of the twentieth century, theories about Israel's emergence in
Canaan closely followed the biblical narrative found in the book of Joshua.
◦ This theory, known as the conquest model, views the first half of the book of Joshua
as a more or less straightforward depiction of how Israel came to settle the land of
Canaan.
◦ That is, sometime in the thirteenth century BCE, the Israelites escaped from slavery in
Egypt, journeyed through the Sinai and Transjordan regions, entered into Canaan and
subsequently conquered the land and its people through a quick (less than one
generation) and decisive military campaign.
◦ The conquest entailed not only defeating the kings of many Canaanite cities but
also destroying much of the indigenous population.

39. Evaluation of Evidence
◦ The question is: does the archaeological evidence support the theory?
◦ Consider the presence of destruction layers in cities mentioned in the book of
Joshua. Of the 31 cities mentioned as defeated or destroyed, 20 have been
identified and excavated. Only two of these, Bethel and Hazor, show
convincing evidence of destruction at the time of the conquest (see the
following chart for a summary of archaeological evidence). This means that,
among other things, the ruined walls of Jericho, which the Israelites were said
to have knocked down in Josh 6:1–21, were not found!
◦ http://www.oxfordbiblicalstudies.com/resource/lessonplan_7.xhtml

40. 2. The Peaceful Migration Model
◦ One such theory, known as the peaceful migration or pastoral nomad model, was put forth in 1925 by the German scholar
Albrecht Alt. Alt agreed that the earliest Israelites were non-indigenous people who entered Canaan around the thirteenth century.
◦ the earliest Israelites were pastoral nomads who tended sheep and goats in the semi-arid desert fringes east of Canaan.
◦ During the rainy winter months, these nomads and their flocks could comfortably survive on the land. But during the dry summer
months, conditions made it necessary form them to migrate west towards the more verdant central hill country of Canaan where
there was more rain and vegetation for their flocks.
◦ Over time, these nomads recognized that the agriculturally fertile hill country of Canaan could sustain small-scale farming and thus
would enable them to give up their annual migrations for a life of settled subsistence farming. What motivated the Israelites
to settle Canaan, quite literally, was that the grass was greener on the other side of the Jordan River!

41. ◦ Since the central hill country was sparsely populated and far removed from powerful Canaanite cities, the migration of these
outsiders was met with little resistance.
◦ In the pastoral nomad model, the earliest Israelites came from outside the land of Canaan, but not necessarily directly from the
land of Egypt.
◦ Some scholars have connected these nomads to a group of wandering sheep and goat herders called the Shasu. The Shasu are
mentioned in Egyptian texts and are often associated with southern Edom and Midian.
◦ Their migration into Canaan was reflective of ecological and agricultural factors. While no explicit biblical evidence is found for
this view, the gradual nature of the settlement seems to more closely correspond to the account provided by the book of Judges

42. Evaluation of Evidence
◦ One of the strongest pieces of evidence in support of this theory comes from the fact that archaeologists have discovered the
proliferation of hundreds of small, unwalled villages in the central hill country of Canaan from the thirteenth through the
eleventh centuries.
◦ This rapid increase of new settlements is far greater than what could be accounted for by natural population growth of indigenous
peoples.
◦ In fact, the time, place, and nature of these new settlements, along with the corresponding lack of wide-scale destruction of urban
sites, largely corresponds to what we would expect if outsiders gradually and peacefully migrated, perhaps for agricultural reasons,
into the central hill country of Canaan

43. 3. The Peasant Revolt Model: Revolusi Petani
◦ The Peasant Revolt model was first pioneered by George E. Mendenhall ("The Hebrew Conquest of Palestine," 1962) and was
later advanced by Norman Gottwald (The Tribes of Yahweh, 1979).
◦ this theory proposes that the earliest Israelites were not outsiders who entered Canaan to settle the land; rather, they were
actually Canaanite peasants who revolted against an oppressive aristocratic regime.
◦ With economic wealth and socio-political power concentrated in Canaanite city-states, those removed from the cities, such as
lower-class peasant farmers, became marginalized members of Canaanite society.
◦ Facing heavy taxation and little to no access to either property or power, the Canaanite peasants grew increasingly dissatisfied with
what they saw as oppressive conditions.
◦ Eventually, these individuals came together and violently revolted against the city-state system.

44. ◦ These dissidents were later joined by a small group of Transjordan slaves who recently had escaped from their own slavery
in Egypt.
◦ As these various oppressed people converged in their interests and combined in their efforts, a wide-scale revolt began that sought
to establish an egalitarian socio-political order in direct opposition to the power structure of the city-states and their rulers.
◦ Therefore, urban centers were the primary target of the dissidents (pemberontak).
◦ Though beginning primarily as a socio-political uprising, this movement was subsequently galvanized by a growing devotion to
Yahweh, a God worshipped by the small group of ex-slaves who had earlier joined the cause of the Canaanite peasants.

45. Examination of Evidence
◦ While the peasant revolt model offers a provocative way of understanding the emergence of Israel in terms
of a Canaanite peasant uprising, evidence for this theory is mixed.
◦ On one hand, the biblical record only offers minimal support. Even though the reference to a "mixed
multitude" of people going up with the former Israelite slaves to Canaan (Exod 12:38) gives a sense that
some diversity existed among the earliest settlers, the Bible offers nothing to support the notion that the
Israelites were once oppressed Canaanite peasants.
◦ This theory is often dismissed because its model of history and social change appears anachronistic,
projecting nineteenth century CE Marxist theory onto thirteenth century BCE Canaanite society.
Even if such criticism is valid, the peasant revolt model offers a helpful contribution to the study of early
Israel by emphasizing the important connection between religious experience and social, economic, and
political realities.

46. ◦ Finally, since this theory proposes that Canaanite peasants took up the religious beliefs and
practices of a small group of Yahweh worshipers who joined their socio-political cause, one
might wonder how and why these religious beliefs took such strong hold among the dissidents.
What was it about this small group of ex-slaves that enabled their religion, their history, and their
culture to have such influence among the Canaanite peasants?

47. Conclusion
◦ 1. None of the theories on its own can fully account for the biblical and
archaeological data. As a result, it is likely the case that multiple theories—or at
least modifications of the ones discussed today—must be considered in order to
gain a more comprehensive picture of how the emergence of ancient Israel.
◦ 2. In light of both archaeological and biblical-critical findings, one should be
cautioned against reading the book of Joshua as a straightforward
historical account

48. ◦ 3. The emergence of ancient Israel cannot be fully understood in an ideological
vacuum. While religious experience and practice all certainly played a role in the history
of Israel, so too did other factors such as ecological, economic, social, and political
circumstances, to name just a few.
◦ 4. The existence of various settlement theories—and the questions that remain about
each—raise important interpretive issues concerning the books of Joshua and Judges.
Realizing that these books do not present straightforward historical accounts about
the emergence of Israel can help draw attention to the various literary, rhetorical,
and theological impulses that gave rise to the final form of these texts.