In addition to the below, see Jericho’s Conquest per Scholars on this site.
From OpenAI. (2024). ChatGPT [Large language model]. https://chatgpt.com
The Conquest of Jericho
The story of the conquest of Jericho is found in Joshua 6. According to the narrative, God commands the Israelites, led by Joshua, to march around the city for seven days with the Ark of the Covenant. On the seventh day, after blowing trumpets and shouting, the walls of Jericho collapse, and the Israelites take the city. They are commanded to destroy every living thing—men, women, children, and animals—except Rahab and her family, who were spared for hiding Israelite spies.
Biblical Text
In Joshua 6:17–21, God commands the total destruction of Jericho, known as a ḥērem (a devotion or ban), which involves dedicating the city to God through complete destruction. This is depicted as part of divine judgment and a means of purging Canaanite practices from the land.
Critical Historical Perspectives
Many critical historical scholars question the historicity of the conquest of Jericho as described in the Bible. Here’s an overview of the main views:
- Archaeological Evidence
- Excavations at Tell es-Sultan (the site traditionally identified as Jericho) suggest that the city may have been uninhabited or only sparsely occupied during the late Bronze Age (circa 1400–1200 BCE), when the conquest is traditionally dated.
- Earlier periods show evidence of a fortified city, but these walls were destroyed centuries before the biblical conquest narrative.
- Prominent archaeologists, such as Kathleen Kenyon, concluded that Jericho’s destruction occurred much earlier than the proposed time of Joshua.
- Narrative as Theological Storytelling
Many scholars believe the Jericho account is not a historical event but rather a theological and ideological narrative. It reflects:- Theological themes: The story emphasizes God’s power and faithfulness in delivering the land to Israel.
- Cultural memory: It could symbolize Israel’s belief in their divine entitlement to the land.
- Post-exilic reinforcement: The story may have been written or edited during or after the Babylonian exile to bolster national identity and trust in God.
- Literary and Symbolic Interpretation
Scholars such as Thomas Römer and John Collins argue that the conquest narratives were part of a broader attempt to create a unified story of Israel’s origins. Jericho’s destruction serves as a symbolic representation of the establishment of God’s covenant in the land. - Ethical and Moral Questions
Modern scholars and theologians often wrestle with the ethical implications of ḥērem. Some view it as a projection of later ideological struggles onto ancient narratives, while others see it as a polemical argument against Canaanite practices, not meant to be read as literal history.
Key Sources
- Finkelstein, Israel, and Neil Asher Silberman. The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts. 2001.
- Kenyon, Kathleen. Archaeology in the Holy Land. 1979.
- Römer, Thomas. The So-Called Deuteronomistic History: A Sociological, Historical, and Literary Introduction. 2005.
- Collins, John J. Introduction to the Hebrew Bible. 2014.
- Dever, William G. Who Were the Early Israelites and Where Did They Come From? 2003.
