RCS 111 202021 UIERTLec Notes

UNIVERSITY OF IBADAN
DEPARTMENT OF RELIGIOUS STUDIES
LECTURE NOTES IN OLD TESTAMENT STUDIES

This material is exclusively authored and designed by Very Rev. Olugbemiro Berekiah, Ph.D,
as personal teaching notes for use on the University of Ibadan Remote Teaching Platform for
First Semester 2020/2021 Academic Session. All materials used are duly referenced and
acknowledged.
COURSE CODE: RCS 111

COURSE TITLE: THE FORMATIVE PERIOD OF ISRAELITE HISTORY
SESSION: 2012 / 2013
FACILITATOR: BEREKIAH, O. O.
COURSE DESCRIPTION:
This course deals with the history of Israel from the call of Abraham to the time of the final
settlement in Canaan, before the rise of the Monarchy. Special attention would be given to the call
of Abraham and the Patriarchs, the time of Servitude in Egypt, the Exodus event, and the final
settlement in Canaan. Particular attention would also be given to the role of Judges as leaders and
the nature of the Israelite community as religious confederacy.
COURSE OUTLINE:
1. INTRODUCTION
1.1 Old Testament as History
1.2 Sources of Israelite History
2. THE PATRIARCHS
2.1 Abraham
2.2 Isaac
2.3 Jacob
2.4 Joseph and the twelve Patriarchs
3. SOJOURN IN EGYPT
3.1 The migration to Egypt
3.2 The imposition of servitude
4. THE EXODUS
4.1 Moses the leader of the exodus
4.2 Pharaoh
Berekiah, O.O// Department of Religious Studies, U. I.// oo.berekiah@mail.ui.edu.ng // 08034412448 // Lecture Notes for RCS111 2013 Pg.1
4.3 The plagues
4.4 The Passover
4.5 The Red Sea
5. THE SINAI COVENANT

5.1 Covenants in ANE context
5.2 The significance of the Sinai Covenant
6. THE SETTLEMENT IN CANAAN

6.1 The methods of gaining occupation
6.2 The influence of Canaan
6.3 The nature of the emergent community
6.4 The leadership Role of the Judges
7. GENERAL REVISION QUESTIONS
COURSE OBJECTIVES:
The Course is designed to achieve the following:
i. Appreciate the subjective and theological nature of the histography of the Old
Testament.
ii. Appreciate the nature of the early records of Israel’s history as saga.
iii. Intimate the student with the History of the origin of the Israelite nation.
iv. Enable the student to appreciate the importance of keeping historical records for the
development of nations
EXPECTED LEARNING OUTCOMES:

At the end of the course, the student is expected to be able to
i. Appreciate the confessional nature of the Old Testament, as a religious document.
ii. Appraise the Historical value of the Old Testament as the source of Israel’s History.
iii. Be familiar with the storyline of the emergence of the Israelite nation from the Call of
Abraham through the era of the Patriarchs up to the entrance into the Promised Land.
iv. Appreciate the importance historical records for the development of nations, and
national ideals.
1. INTRODUCTION
The study of the Old Testament can be, and has been carried out from various perspectives
and through various approaches. Hence we can affirm that there are various branches of Old
Testament Studies. These include Old Testament Theology, Hermeneutics, Old Testament History,
Old Testament Poetry, etc. The nature of this course mandates that we approach our study from the
Historical perspective. Hence we would be more preoccupied with Old Testament History, dealing
with the historical context of the Books of Genesis, Exodus up to the book of Judges. As it were, the
bulk of our material comes from the Pentateuch, with only partial allusions to Judges, and Ruth and
Samuel in the passing.
Before we proceed we need to clarify certain issues. The first has to do with the Nature of
our enterprise- What is Old Testament History? The other has to do with the source and resources
for our study.
1.1 OLD TESTAMENT AS HISTORY

Firstly, let us consider the question "What is history?" on the face value, history deals with
facts, events, and human actions in time and place. Hence, history has been defined as “continuous
methodological record of public events’’1. It is also described as a record, or account, often
chronological in approach, of development e.t.c2. Another definition given to history is “all that is
preserved or remembered of the past especially in written form or “aggregates of past events”.
History as a discipline is therefore described by Kalu O. U. as “the study of Historical writings”. It
also described as the discipline of recording and interpreting past events involving human beings 3.
But the study of History is not limited to literary sources and their interpretation but in modern
times, historical facts are also deduced from archaeological findings, artefacts and other sources.
Hence, history as a discipline may be defined as “the study and interpretation of records and
evidences of aggregates of all that is remembered of past events”. History as a discipline, from the
basic definition of terms, presupposes some human actions, facts and events that occurred in some
places in the past.
The greatest question posed in the study of history is that of objectivity. It is a blatant reality
that two different persons recording the same event are prone to show different emphasis. It is also a
reality that not all persons, actions, occasions, and not all events within a range of time would be
recorded by every historian. In practice, then, the expert historian selects out of many scattered
facts and arranges them in sequential order that makes meaning to him, and this he presents to the
public as something worth the keeping for posterity. Whereas a purely secular history would reflect
many secular records and sources, Old Testament History contained and depends more on religious
records and sources. Whereas a secular historiography would be more detailed on secular issues like
politics, commerce, or military activities of a nation, the Biblical authors wrote from a theological
perspective. Historical records in the O.T portray the Old Testament Historian’s believe that behind
all events in history, there is God who controlled and directs the actions of men and women and
nations, and that he was revealing himself in all that happened and would Happen 4. In studying
history, the student must bear in mind that no individual record gives a full account of everything
that happened throughout the life of the people at the time in question, and that care must be taken
to sift actual history from other literary genres like Myths and Legend on the one hand, and facts of
history from the historian’s interpretation of historical facts on the other.
In summary, Old Testament history can be regarded as a theological history, or religious
historiography because it a compilation of theologically interpreted facts and events.
1
Hanks. P. et. al. (Eds.): The Concise Oxford Dictionary Of Current English; Oxford, 1964
2
Hanks, P. et al (Eds.) : Collins English Dictionary, London, Collins 1979
3
Hanks P. et.al. (Eds.) Op. Cit.
4
D. F. Hinson: Theology of the Old Testament (London. SPCK 1997) pg. 6-10
1.2 SOURCES OF ISRAELITE HISTORY
How do the people who wrote the Bible get the materials with which they compiled the
History recorded in the Bible? Since History deals with the past, it can only be studied through
sources that preserve the facts and figures of past events. These sources include
i. Oral traditions handed down in form of poems, songs, dirges, odes myths and Legends.
Myths are stories that cannot be validated by historical investigation. They are not based on
the peoples’ memories of actual events, but rather on their interpretation of such events. Legends on
the other hand are based upon memories of human beings, preserved over time by oral traditions
before they were eventually written.
ii. Rites and Rituals; The facts and truths of religious history are often preserved to a
significant extent in religious rites, festivals and rituals. For example, the Passover feast of the Jews
preserved the historical fact of the exodus from Egypt, while the Christian ritual of the Eucharist
preserved the historical facts of Jesus’ crucifixion.
iii, Literary sources; These include National Records of Diplomatic relations and significant
national events (such as the Mari document), Letters, (e.g Letter of Artisteas,) Dailies Journals
Gazettes and other publications.
iv. Archaeological Findings: These includes both literacy documents such as scrolls, cuneiform
tablets, Hieroglyphics, and Inscriptions; as well as ancient artefacts, such as the stele of Hamurabi.
[Compare ‘Opa Oranyan’ in Yoruba culture]
v. Religious Documents. In the case of O.T. History, The Bible serves as a significant source
since it records Gods interaction to His people in history.
Our concern in this course is primarily the formative period of Israelite History. This
actually covers a period if Israel's pre-history in the sense that it deals with a period before the
people emerged as a nation. We are concerned with the time of the fore-fathers of the Israelite
nation and the period just prior to their emergence as a nation. The actual Israelite history proper
could be considered to begin with the time they were inaugurated as a nation.
The bulk of our source material in contained in the Patriarchal narratives in Genesis 12-50,
Exodus, Numbers, Deuteronomy, Joshua and Judges. These would be supplemented with findings
from Biblical Archaeology, and other extra-Biblical sources.
2. THE PATRIARCHS
The real history of the people of Israel began with the Inauguration at Sinai. This is recorded
in the book Exodus, but their pre-history began with the Call of Abraham recorded in the Patriarchal
narratives in Genesis 12 - 50. We shall begin with this section which provides the background
knowledge of the formative Periods of Israelite History. The Patriarchal narratives tell the stories of
Abraham, (Gen.12-25) Isaac (Gen.25:11-28; 26;27; 35:27-29) and Jacob,(Gen.25:21- 50:14) and
ended with the Joseph stories (Gen.37, and 39-50) which explained how the Israelites went down to
Egypt. We should however note that these stories overlap in many respects. However, before we go
ahead to treat the stories of the patriarchs one by one, it is expedient to make a brief excursus into
the historical background of the patriarchal age as revealed by extra-biblical evidence.
2.1 ABRAHAM
Focus Text: Gen.12-25
The major highlights of Abraham's life were- (i) The call, (ii) His Faith (iii)The covenant and (iv)
His children
Abraham is the Chief progenitor of the Jews. He is the first of the patriarchs since he was
the one that first received the covenant promise. He is indeed the foundation father of modern
Monotheism. Abram is considered the first true monotheist, despite the reality that the Biblical
record testify to the fact that Abram later comes in contact with at least one other monotheist, King
Melchizedek of Salem. But still, Abraham is considered the great patriarch of monotheism because
it was the testimony of his own religious faith that have survived till modern times. Today, too little
is known of the religious faith of Melchizedek, except that he was cited once as a model of the Ideal
Priest in the Messianic Psalms5 and as a typology of Christ in the New Testament.6
The initial name of Abraham was "Abram" which meant "high father" or "exalted rather" in
Hebrew but this was later changed by God to Abraham, "father of a multitude"(Gen.17). According
to Biblical narrative, He was born in the city of Ur of the Chaldeans 7, which was situated in the
southern region of Mesopotamia. Ur was a leading metropolitan centre at the time. Jewish tradition 8
holds that Abram's father was a top idol merchant in the city of Ur. The Bible does not provide
much information about Abram's life up till the age of 75, but it does tell us that, for some unknown
reason, Abram's father, Terah, took Abram and the rest of his family and left Ur for the city of Haran
in northern Mesopotamia. According to the biblical narrative, the LORD had appeared to Abram
and told him to leave his family, birthplace and country and go to an unknown land where the
LORD would make him a great nation. This Abraham heeded after his father, Terah's death in Haran
at the age of 205,
THE CALL OF ABRAHAM

There are a number of interesting aspects to consider in the LORD's calling of Abram. Dr.
Oguntoye9 rightly affirmed "with Abraham, O.T. history becomes particularistic in scope. With the
call of Abraham, attention is focused upon one branch of the human race." The trend of the
narrative in historical plot of Genesis was that the story began with the creation of mankind in
general, and progressed to show how all branches of human race sprung up, then narrows down to
focus on Abraham and the particular branch of Abraham's descendants that gave rise to the Israelite
nation. The Bible did not tell us why God choose Abram. But certain Jewish legend
"...tells us that Abram was chosen because of his monotheistic beliefs and
practices. According to legend, one day when Terah was away on business, Abram
was left to care for the family's idol shop. Abram took a hammer and smashed all
but the largest idol and then placed the hammer in the idol's hands. Terah was
furious upon returning and seeing the destruction and promptly asked Abram what
had happened. Abram's reply to his outraged father's inquiry was that the large
idol had become upset with the other idols and had destroyed them with the
hammer. Terah countered that Abram knew full well that idols cannot move. "If
they cannot save themselves," replied Abram, "then we are superior to them and
should not worship them."...10
Abram's travels were not to be merely geographical, but more importantly he was
embarking on a journey into everlasting covenant and relationship with the Living God, a journey
away from the traditional beliefs and practices of Abram's country, birthplace and father's house.
Abraham's decision to obey the call is perhaps more significant than we may realize. He was
raised as a city-dweller, used to the comforts and conveniences of urban life. Accepting the LORD's
5
Ps.110:4
6
That is in Epistle to the Hebrews 5 - 7
7
According to Biblical time charts, Abraham was born probably about BC. 1800
8
Goodenough, Stan: ABRAHAM http://www.israelmybeloved.com/channel/history_prophecy/article/69 retrieved
18.02.10
9
Lecture Notes on RCS 111
10
Goodenough Stan: Op. Cit.
call meant that He would now have to adapt to a nomadic lifestyle, a lifestyle about which he knew
little to nothing. This reveals the kind of man Abraham was. It was in Canaan where Abram
became the first person to be called by the term "Hebrew", according to the biblical record. The
term "Hebrew" was either a reference to the fact that Abram "crossed over" (Hebrew - Ibri in
Hebrew - means ones who cross over) the Euphrates River in coming to Canaan, or that Abram was
a descendent of Eber (Pronounced as Ever), great-great-grandson of Noah.
Abraham remained a nomad in Canaan throughout his lifetime. Places where he pithed his
camp include Shechem, (Gen.12:6), Hebron, (Gen.23:2) Mamre (Gen.18:1), the Negeb ( Gen.12:9;
13:8), Gerar ( Gen.20:1ff) and Beersheba ( Gen.21:33; 22:9). He also visited Egypt and sojourned
there for some times when there was drought and famine in Canaan.
THE FAITH OF ABRAHAM

Abraham's faith and relationship with the LORD is shown in the story of Sodom and
Gomorrah, (Gen.18) and the narrative of the test to sacrifice Isaac. (Gen.:1-19) Though Abraham is
depicted as full human with the frailties and imperfections of the flesh, particularly in the issue of
accepting his wife's offer of Hagar, (Gen.16:1-4) yet his faith in, and obedience to the LORD were
set as example of the ideal. Hence he is known as the 'father of faith'. The LORD promises
Abraham a descendent, Isaac, who will carry on the covenant God had made with Abraham. Isaac
was miraculously born to Abraham in his 100th year.
His commitment to the LORD was again proven through his willingness to sacrifice his own
son, the child of promise, upon whom lies all the hopes of his covenant with God, simply because
the LORD required this of him.
"...At the last moment, God sent an angel to stop the sacrifice. It is interesting to note that child
sacrifice was a common practice in the region at the time. Thus, to people of the time, the surprising
thing about this story is not the fact that God asked Abraham to sacrifice his child, but that God
stopped him! Judaism uses this story as evidence that God abhors human sacrifice. In fact, I have
seen some sources indicating that Abraham failed this test of faith because he did not insist on
sacrificing his son! Judaism has always strongly opposed the practice of human sacrifice,
commonplace in many other cultures at that time and place."11
The Jews refer to this episode as "the binding of Isaac (Akedat Yitzchak)", and this, like
everything else in the life of Abraham, became a milestone in mankind's relationship with God. The
stories and events of Abraham's life are well known to all Bible believing peoples, though the
person and character behind those stories is seldom fully understood. Abraham remains almost a
mythical character, a man whose faith in and obedience to the LORD is virtually beyond
comprehension. Abraham remains a man from which, even after 3,800 years, we have much to
learn.
GOD'S COVENANT WITH ABRAHAM

The most significant aspect of Abraham's life was the Covenant God made with him. There
are two accounts of God's covenant with Abraham. It is first mentioned explicitly in Gen.15:1-18,
and later on reiterated in Gen.17:1-22. This covenant became the basis of Israel's claim to the land
of Canaan. The basic features of this covenant are as follows:
1. The ratification: The covenant was ratified by sacrifice (Gen.15:8-21; 17:)
2. The Promise: God's covenant promise to Abraham includes the following (i) To multiply his
seed -Gen.15:4-6; 17:4-7. (ii) To give him and his descendants the land of Canaan - Gen.15:7, 18;
17:8 (iii) To be their God, and to take them as His own chosen people Gen.17:7-8b.
3. The Sign: The sign given was circumcision. Gen.17:10-14.
Tracey R Rich :The Patriarchs and the Origins of Judaism 1999 http://www.jewfaq.org/origins.htm Assessed
11
18.02.10
It must however be noted that the covenant name God revealed to Abraham was El Shadai,
which means "God Almighty", whereas He revealed Himself to Israel and entered into covenant
with them under Moses at Sinai as "the LORD" (Gen.17:1, Exod.6:3)
ABRAHAM'S CHILDREN
The bible gave the record of the children of Abraham as Eight. His first son, Ishmael was
born to him by Hagar, an Egyptian who was Sarah's handmaid.(Gen.16:1-4, 15-16) He was later
sent away from the household because he made sport of Isaac when he was weaned. (Gen.21:8-12)
Isaac, the only child born to Abraham, Sarah was the second son and the child of
promise(Gen.17:15-21). After the death of Sarah, Abraham took another wife, Keturah by name,
and she bore six sons to Abraham. They were Zimran, Jokshan, Medan, Mid'ian, Ishbak, and Shuah.
(Gen.25:1-6) But out of all the eight children, it was Isaac that inherited the covenant promise.
(Gen.21:12b)
2.2 ISAAC Gen.17-35 (Gen.17:1-21; 26:1-11)

Isaac's story could be said to be the least eventful in the patriarchal narrative. The figure of
Isaac stood under the towering shadows of Abraham his father and Jacob his son. The tone of the
Biblical narrative insinuates that Isaac was the preferred choice of God to carry on the patriarchal
covenant. Though he was not the first son of Abraham, and though Ishmael his elder brother was
equally blessed with a multitude of descendants, the narrative was carefully channelled to reflect
Isaac as the sole inheritor of the covenant promise. (Gen.17:1-21) The most important of the Isaac
stories were the account of his miraculous birth, the projected sacrifice, and the account of his
encounter and re-enactment of the covenant with God.(Gen.26:1-6). Some of the incidents that were
recorded in relation to Abraham were also duplicated in the Isaac narratives. These were the
accounts of the famine and the attempted usurpation of the patriarch's wife by a monarch. In the
case of Abraham, two occasions were recorded. First in Egypt, by Pharaoh (Gen.12:14-20) and later
in Gerar, by Abimelech the king of Gerar. (Gen.20) In the case of Isaac, closely similar incidence
was recorded once, and it was at Gerar and it was by Abimelech king of Gerar. (Gen.26:6-11) Some
scholars are of the opinion that the narratives reflected a repetition of the same event which had
acquired divergent hues along the line of oral transmission. Indeed, there were a lot of legendary
elements in the patriarchal narratives. The concern of the compilers of these traditions was not to
present a historically accurate document, but rather to legitimise the tradition of Israel's ancestry.
Isaac had two sons. They were twins, and the younger became the inheritor of the
patriarchal promise. The theme of the story of the twin brothers reflect God's sovereign choice and
election of Jacob, who later became the progenitor of the Israelite tribes. The political rivalries
between the Edomites and the Israelites was figuratively represented and typologically explicated
by the story of the sibling rivalry between Jacob and Esau. (Gen.25:20-34; 27)
2.3 JACOB (Gen.25:20-34; 27;28:1-5, 10-22; 29:1-31:55; 35:1-18)

KEYWORDS: Sibling Rivalry; Bethel; Aramean; Israel; Eponym; Penuel
COURSE WORK
1. Study carefully the story of Jacob and Esau (Gen.25:20-34; 27;28:1-5)
2. Examine and summarise the basic content of the two accounts of the re-enactment of the
Patriarchal covenant with Jacob at Bethel (Gen.28:10-22; 35:1-15)
The figure of Jacob was by all means a very significant aspect in the political and religious
history of Israel. It was in the person of Jacob that the twelve tribes of Israel found a patrimonial
bond. The name Israel, which became the national name, was particularly bestowed on Jacob.
(Gen.32:24-32; 35:9-15) Hence Jacob was an eponymous entity with regards to the Israelite nation.
The high points of the Jacob stories include:
i.- Rivalry with Esau (Gen.32:6-32)
ii.- Bethel Encounter (Gen.28:10-22;35:1-15)
iii.-Sojourn at Padan Aram (Gen.28:1-5; 29:1-31:55)
Rivalry with Esau (Gen.32:6-32)

The narrative of the sibling rivalry between the twin sons of Isaac, Esau the elder and Jacob
the younger could be seen as typological of the inter-tribal disputes and perpetual rivalry between
the Edomites who were portrayed as the descendants of Esau, and the Israelites who were portrayed
as the descendants of Jacob. The basic plot of the narrative runs as follows: First, at conception, the
twins struggled together in the womb, and their mother, feeling uncomfortable by the development,
sought counsel through divination. It was predicted to her that the two sons would be two nations in
contest, and the elder would be subdued by the younger. At birth, the Jacob the younger emerged
from the womb grabbing his Elder twin-brother's leg. Hence the name "Jacob" literally meaning
"supplanter". Next, an incidence occurred in which Jacob the younger took advantage of Esau, the
elder's nonchalant attitude towards his position and responsibilities as the elder and cunningly
battered with him, a meal of red bean stew for his right of the first born. The climax of the story
culminated in Jacob's craftily obtaining the patriarchal blessing from Isaac their father by disguising
himself to be Esau. The stalemate engendered from this final act led Jacob to seek asylum in Padan
Aram. The tone of narrative however shows the intention of the compiler to depict a theological
position that Jacob was chosen and elected by God to carry on the covenant promise despite his
faults and weaknesses, and not necessarily because of any unworthiness in Esau.
Bethel Encounter (Gen.28:10-22;35:1-15)

In order to depict the election of Jacob to be the chosen person to inherit the covenant
promise, there were two narratives depicting how he had an encounter with God in which the
patriarchal covenant was re-enacted with him. The first instance was on his way to Padan Aram,
when he was fleeing from his brother Esau. (Gen.28:10-22). The second instance was when he had
returned to Canaan and placated his brother' anger. (Gen. 35:1-15). However, the second account
diverges from the first in that it connected the change of name from Jacob to Esau with the re-
enactment of the covenant at Bethel.
Sojourn at Padan Aram (Gen.28:1-5; 29:1-31:55)

The story of Jacob's sojourn in Padan Aram resounds with the fact that the Israelite tribes
originated from Aramean Stock. It is notable that all the children of Israel, (the eponymous figures
behind the names of the twelve tribes), except Benjamin were born and raised in Padan Aram. It
was only Benjamin that was born in Canaan. (Gen.35:16-18). It was within the period of his sojourn
at Padan Aram that Jacob gained his two wives, and two concubines and also gained a considerable
amount of wealth.
2.4 JOSEPH AND THE TWELVE PATRIARCHS ( Gen.37:1-50:26)
COURSE WORK:
1. Read carefully, the dreams of Joseph, (Gen.37:1-11) Pharaoh's butler and baker,(Gen.40)
and Pharaoh (Gen.41:1-37) and summarise their content and interpretation.
The Joseph stories occupy a significant portion in the patriarchal narrative. It occupies
chapters 37 to 50. The themes of the stories point to the series of events that led Israel to sojourn
and subsequent oppression in Egypt. The stories behind the narrative can be classified as saga. They
depict the acts of the national heroes and eponymous personalities after whom the twelve tribes of
Israel were named. Chapter 37 records the dreams of Joseph and the sibling rivalry between the ten
brothers against Joseph. Gen.38 gives a spotlight on Judah, with a focus on Phares who would later
be the ancestor of David, Israel's Ideal king. The high watermarks of the Joseph stories were his
dreams which led to sibling rivalry with his elder brothers, his season of slavery in Potiphar's house,
his jail term, his eventual accession to the position of prime minister in Egypt and the eventual
reunion of the family which led to the Israelite sojourn in Egypt.
3.0 SOJOURN IN EGYPT

KEYWORDS
Embalm, famine, Goshen, Blessings, reconciliation,
The account of the Egyptian sojourn and subsequent bondage is found in Gen.45:15-
Exod.1:22. The factor that prompted the immigration and sojourn in Egypt was the severe famine
and the issue that led to bondage and servitude was identified as the death of Joseph and the patron
Pharaoh (Exod.1:1-22).
3.1 THE MIGRATION TO EGYPT

It was recorded earlier in the patriarchal narratives that Abraham had gone down to sojourn
in Egypt during a time of famine in Canaan, and in a similar situation Isaac had also intended to do
the same, but God restrained him and he sojourned at Gerar. This shows that similar situations were
common in parts of the land of Canaan where there was scanty rainfall. Egypt however had
developed improved agricultural practices through irrigation, utilising water provided by the annual
overflow of the Nile. Hence it had been normal recourse for the nomadic tribes of Palestine to
migrate and temporarily sojourn in Egyptian territories during protracted periods of drought and
famine. But the case of Jacob and his family is different because they did not merely sojourn for a
period of time but eventually settled in the land of Egypt for some generations..
The famine which had been revealed to Pharaoh in Egypt in a dream which was interpreted
by Joseph, had lingered on as predicted. The severity was also felt in Palestine, where Israel and his
family had been dwelling, and these had compelled Jacob's family to seek for food in Egypt, a
situation which had led to the reconciliation of Joseph with his family and the eventual fulfilment of
his previous dreams. Yet, only two had just passed of the predicted seven years of famine. Hence, as
the narrative puts it, the Pharaoh encouraged Joseph to send for his family and bring them down to
Egypt so that they might be provided for. This is found in Gen.45:1-28. On arrival at Egypt the
family were presented before Pharaoh, and they were given a land holding to settle. (Gen.47:1-12)
While in Egypt, the significant landmarks of the history captured by the Biblical narrative were the
circumstances surrounding the death and burial of Jacob, and the death of Joseph.
In 46:29-34 the narrative shows that there had been pre arrangements for their final arrival,
and Joseph had instructed them to ask for the land of Goshen. However, Joseph's going out to meet
his father was a usual way of extending courtesy in Ancient Near East.
The exit of Jacob was very crucial for the twelve patriarchs. (Gen.48-50) The important
high points include
(i) The blessing of Joseph's Sons by Jacob, Gen.48:1-22
(ii) The blessing of the twelve patriarchs 49:1-28.
(iii) The command concerning his burial 49:29-33.
(iv) The burial rites 50:1-14.
(v) The brothers' appeal to Joseph. 50:15-21.
The blessing of Joseph's Sons by Jacob, (Gen.48:1-22) has a great significance to the future
relations of Ephraim and Manasseh to the Israelite nation. In the first instance, it explains why
these two, who were not direct children of Jacob, became reckoned among the twelve Patriarchs.
Secondly, it explains why Ephraim became a prominent in Israelite history, even more than
Manasseh, who was his elder.
The blessing of the twelve patriarchs recorded in Gen.49:1-28 is a prophetic blessing
revealing the future situation of things with relation to the twelve tribes of Israel. It explains why
Levi and Simeon did not have a congruent territory among the tribes, but rather their portions were
as if it was scattered among the other tribes. It also explains why Judah was to produce the
monarchical dynasty rather than Reuben who was the eldest son. The blessings were brief
descriptions of the basic virtues and traits of the twelve tribes of Israel.
Jacob had specifically commanded his children not to bury him in Egypt but to take his
body back to Palestine and bury it in the same sepulchre with his parents and grandparents.
Gen.49:29-33. In Jewish burial customs, the dead were not embossed within the earth rather, they
are placed in tombs which were often in form of natural caves, or dug out burial chambers. In the
nomadic stage of Israelite history, natural caves were used as mausoleums. In the case of the first
patriarchs Abraham had purchased the cave of Mach-pe'lah, for this particular purpose.
The burial rites described in Gen.50:1-14 was accorded to Jacob after his demise. Since it
was required by Jacob that his body be taken back to Palestine for burial, his remains was
embalmed in Egypt so that it would no decompose during the long period of travel. This process
took forty days. Embalming was one of the highest regards given by Egyptians to their prominent
personalities when they die. The body was steeped in pitch and spices for many days and then
wrapped with multiple yards of linen. It was then placed in a metal casting shaped to conform to the
precise shape of the body. This metal shell is called a sarcophagus12.
After the demise of their father, Joseph's brothers came and begged him to forgive their past
misconducts in selling him to slavery. They made their appeal by reference to their common
patrimony. This they did by referring to their father, Jacob, and their father's God. (Gen.50:15-21).
They did this because they were afraid that Joseph may have deferred vengeance in order not to
grieve his father, but now that the father is dead, he may decide to visit their misdeeds on them.
The exit of Joseph was to have grievous consequences for Israel in the future generations.
But the most important point was Joseph's prophetic command that his body must be taken along
with them when they eventually depart from Egypt. Gen.50:24-26.
3.2 THE IMPOSITION OF SERVITUDE Exod.1:1-22

The factors that led to Israel's bondage and servitude in Egypt were identified as the death of
Joseph and the patron Pharaoh (Exod.1:6-11). It is common position among Old Testament scholars
that Joseph's rise to power in Egypt probably took place during the rule of Pharaohs of the Hyksos
dynasties. The Hyksos were Semitic princes who first entered Egypt from South-West Asia. Their
initial capital was at Avaris, in the Nile Delta. This race of princes would have been naturally
disposed to receive Joseph as a new leader among them and even favourably welcome his family
because of their racial tie.
The rule of the Hyksos lasted until a native Egyptian Ahmose, came to power, and
subsequently drove out the Hyksos from Egypt. The native Egyptians might have been suspicious
of the Hebrews because of their close racial affinities with the Hyksos, and particularly due to their
formidable numerical strength. Hence, the king that 'knew not Joseph' in Exo.1:8 was definitely a
reference to this change in dynasty and transfer of power.
4.0 THE EXODUS

KEYWORDS / PHRASES: Pharaoh, Moses, Plagues, Signs,
The historical event of the exodus is of paramount significance in discussing the origin of
the Hebrews. K. A. Kitchen13 remarked ‘This event marked the birth of Israel as a nation and
through the immediately following covenant at Sinai, as a theocracy. History has to do with events,
places and dates. But there are some factors that make it hard to place this event in an accurate
historical frame of reference.
In the first instance, there is scarcely any other documentary evidence for this event apart from
the Bible14. Even though there are pieces of archaeological evidence, these are not conclusive
12
Youngman, B.R: 1962 Patriarchs, Judges and Kings p.37-38
13
Kitchen, KA: EXODUS in Douglas, JD et.al (Eds.) New Bible Dictionary (England, Inter Varsity Press, 1996) p.350
14
Alexander, TD. EXODUS in Carson, DA et.al.(Eds.) The New Bible Commentary, (England, Inter Varsity Press,
1997)p. 94
enough to give the clear picture of the whole event.
Secondly, the writers of the Pentateuch were primarily interested in the theology and not the
history of the events they recorded. Even though they show much interest in these events, yet their
interest is centred on the God who acts in history, and not on the events themselves.
Third and most important, the pentateuchal narratives are devoid of historical reference points.
For example, the Egyptian kings were simply designated by their titles ‘Pharaoh’ and not their
personal or dynasty names. This makes it difficult to ascribe the events to a specific period of
Egyptian history. The major reference within our documentary evidence which is help in assigning
the date of the exodus is found in Exod.1:11; 12:37; Num.33:5. In Exod.1:11, it records that the
Pharaoh made the Israelites to build ‘Pithom’ and ‘Ramses as ‘store cities’. It has been
suggested that the city of Ramses was built during the reign of Ramses II, in the 13th century B. C.15
Hoehner remarked that the Ramses acceded the throne about 1279 B.C. hence the exodus could not
have been earlier than 1279 B.C.16 In actual fact there is yet to be a consensus among scholars with
regards to the actual date of the exodus, we can tentatively conclude that the Exodus took place in
the 13th Century B. C.17
These notwithstanding, the testimony of similar cases mass movements of people in
antiquity, and the persistent reference to the exodus as the pivot for Israel's faith in later generations
are sufficient reasons to establish the truth of the event and clear all doubts that the event actually
took place. We would therefore examine the following points
i. MOSES THE LEADER OF THE EXODUS Exod.2:1-22
ii. PHARAOH
iii. THE PLAGUES / SIGNS
iv. THE PASSOVER
4.1 MOSES THE LEADER OF THE EXODUS Exod.2:1-22
Moses is indeed a very important figure in Israelite history and religion. His biography
forms part of the prologue to the exodus story (Exod.2:1-22) He is presented in the Biblical
narrative as the pioneer of the Israelite state and cult. It is therefore important to look at portrait of
his personality and the picture of his achievements as presented by the narrative.
The personality portrait of Moses in the Biblical narrative presents him as a man of
unequalled genius and humility in his own generation. He was born of an Israelite mother who, by
providence, got paid by Pharaoh's daughter to be his nurse. (Exo2:1-10), hence he must have been
greatly influence by Jewish religious persuasions through his mother. He was brought up in
Pharaoh's palace, hence he would have been equipped with the learning and wisdom of Egyptian
court. He was excommunicated and lived in exile among the Midianites for forty years thereby
acquiring the Midianite acquaintance with desert and nomadic life. (Exod.2:11-22).
He is considered the pioneer of the Israelite state for many reasons. In the first instance, he
was the leader who emancipated them from servitude in Egypt and led them to a separate national
life. Secondly, he was the mediator of the Sinai covenant which inaugurated the nation as a
theocratic amphyctiony. Third was the fact that he was represented as the one who laid the
foundation of the judicial and religious life of the nation.
He is also considered as the pioneer of Israelite faith for many reasons. The covenant name
of Israel's God was first revealed to him, when God called him to lead the people out of bondage
and he was represented as the one who received the religious ordinances that ordered the cult.
4.2 PHARAOH
One setback in locating the exodus in history is the lack of specific historical reference
points in the biblical narrative. In ancient times the time of reign of a monarch were often use as
15
Ibid.
16
Hoehner, HW. Chronology Of The Old Testament in Douglas, JD et.al (Eds.) New Bible Dictionary (England, Inter
Varsity Press, 1996) p.191
17
See also Eunice R. et. al. : The Books Of The Bible, (New York, Willliam Morrow and Co. 1979)Pg. 9
reference points. Unfortunately in the Exodus narrative, the kings of Egypt were only referred to by
their title "Pharaoh". However, it must be noted here that there were several Pharaoh in between
the Sojourn, the oppression, and the emancipation of Israel from Egypt. The Pharaoh who admitted
Israel into Egypt and treated them with favour belonged most likely to the Hyksos dynasty which
was a different dynasty from that which oppressed them.(Exo.1:8) Similarly, the Pharaoh under
whose rule Moses fled and went into exile is different from the one under whose reign Moses
returned to liberate the Israelites. (Exo.2:28)
4.3-0 THE PLAGUES

The records of the ten plagues are documented between the 7th and 11th chapters of the book
‘Exodus’. They are called ‘signs and wonders’18. Apart from the ten plagues there were other two
signs performed by Moses in Egypt.19 This makes a total of 12 signs. The first two signs were
performed before the Israelite leaders to convince them that Yahweh had indeed appeared to
Moses.20 The first of the signs, i.e. the turning of the rod into a snake was repeated before
Pharaoh.21 The first nine of the ten plagues can be explained by natural phenomenon. Nonetheless
they retain the miraculous dimension because of three important facts: (i.) The timing (ii.) The
intensity and (iii.) The duration We would therefore consider the natural explanations advanced for
the first nine plagues and the theological purpose of the signs.
THE 1ST PLAGUE EXOD.7:14-25
The 1st plague is the turning of the Nile waters to blood. Naturally, the Nile experiences
annual flooding or inundation starting from about July / August and reaching a climax in
September, after which the Nile recede and the water level falls again. This was accompanied by
changes in the colour and organic content of the water. The flood water brings along with it ‘red-
earth deposits’ from the Upper Nile and the Artbara. With decaying vegetative debris, these increase
the microbial pollution and may cause the death of fishes. The decomposing debris and dead fish
may cause the water to stink.
But the plague becomes extra-ordinary because there is an unusual change in colour of the
water. The intensity of the pollution was also so much that such has never been witnessed before.
Also, the timing of the plagues makes it apparent that it is Divinely calculated. There was a
previous announcement by Moses that this would happen, and the incident happened just at the
time..
THE 2ND PLAGUE: EXOD.8:1-15
The plague of the flood followed seven days after the plague of the blood. Normally this
follows a logical sequence. The frogs abound in large numbers around the Nile bank. Also, their
reproductive season coincides with the early floods. The stench and the pollution of the waters by
the flood may repel the frogs. They are then forced to seek shelter in the houses and the fields. The
sudden death, rapid decay and terrible smell of the frogs may be due to infections they have caught
in the polluted Nile. Nonetheless, it is to be noted that Moses had predicted this, and the incident
coincided with his predictions. Also, Moses asked the pharaoh to set the duration of the frog plague,
and the duration was just exactly as the time set.
THE 3RD PLAGUE EXOD.8:16-19
According to Hort, 22this could be an abnormal plague of mosquitoes. But the K.J.V. renders
it ‘lice’, while the R. S.V renders it ‘gnats’. The Hebrew word Myni%k%I used here is rendered
18
Exod.7:3; 8:23; 10”1-2; 11:9,10.
19
Exod.4:1-6,30-31
20
Exod.4:30-31
21
Exod.7:8-10
22
Hort, G: Zeitschrift furdie alttestantliche Wissenschrift furdie alttestantliche Wissenschaft; Vol. 69, 1957, pg.84-
103; Vol.70, 1958; Pg.48-59 Quoted by Kitchen, KA. Douglas, JD et.al (Eds) New Bible Dictionary (England, Inter
Varsity Press, 1996) p.933
s in the LXX and ‘sciniphes’ in the Vulgate. It denotes a species of small gnats.23 Holladay
simply renders it as ‘gnats’.24 If we assume that these ‘gnats’ display the same breeding habits as
those common in western Nigeria, we can agree with Hort, that the unusual flooding of the Nile
would be a good catalyst to their prolific rate of reproduction. But it is noteworthy that this
phenomenon becomes strange to the Egyptian magicians, who had been able to mimic the previous
plagues. Hence they acknowledged that there is a miraculous element in this particular plague.
Exod.8:18,19. The intensity of the lice at this time, considering the prognosis of Moses, confirms
that there is a Divine arrangement.
THE 4TH PLAGUE EXOD.8:20-32
It has been suggested that the fly is of the species of stomoxys calcitrans, which breeds on
decaying vegetation. It may also be of other species which breed in the decaying remains of the
frogs and dead fishes and debris by the Nile. These flies could as well have been the carrier of the
disease in the 5th plague and the boil in the 6th plague. However, it must be observed that the timing
and intensity of this cannot be explained as mere accident or natural event.
THE 5TH PLAGUE EXOD.9:1-7
It had been noticed that only the cattle in the fields were affected by the pestilence. These
may have contacted the disease through the frogs or the gnats or the flies. But it must be noted that
it had been forecasted by Moses. It is only the Egyptian livestock that were affected. Perhaps the
Israelites livestock were kept in the stalls, hence they did not contact the disease. But this cannot be
explained as mere coincidence.
THE 6TH PLAGUE
The boils of the 6th plague may have resulted from a skin disease carried by either the flies,
or the gnats. Once more it must be noted that the boils were so widespread that even the Magicians
were infected and they could no stand before Moses. This cannot be explained as mere chance.
THE 7TH PLAGUE: EXOD.9:13-35
Some critics have suggested that this could have been a natural occurrence in February. This
terrible weather condition could naturally havoc affected Upper Egypt and not Goshen, because
Goshen is nearer to the Mediterranean Sea. But it must be noted that Moses has also predicted this
plague, and it follows in succession upon the other plagues.
THE 8TH PLAGUE: EXOD.10:1-20
It had been suggested that the weather conditions that resulted in the flooding of the Nile in
the previous August, could also provide favorable conditions for a high population of locusts in
pMarch. The normal migration route of the Locusts would head towards Northern Egypt. Therefore,
it is normal that the sea-ward wind would literally blow them into the Nile valley.
THE 9TH PLAGUE: EXOD10:21-29

The plague of darkness has been equated with an extraordinary sandstorm. This supposition
is based on the fact that it was described as a “darkness that can be felt”. Usually, the Egyptians
usually experience heavy sandstorms in the early seasons. A common type is called the ‘khamsin’,
which is known to last for three days. Some have suggested that it was an eclipse of the sun, but
there had been no grounds to uphold this hypothesis. It must be observed that the Israelites in
Goshen had light while the Egyptian in the Northern parts do not have light.
THE 10TH PLAGUE: EXOD.11:1-12:36
The last plagues results in the death of the firstborn of all the Egyptians. So far, the previous
plagues could have been explained as magnified natural calamities. Indeed, in the previous plagues,
23
Benjamin D.: The Analytical Hebrew and Chaldee Lexicon (London, Stamp Baxter 1982)
24
William, L. Holladay: ed. A Concise Hebrew and Chaldee Lexicon of The Old Testament (Michigan, Eerdmans,
1988) Pg.160
YHWH had marshalled the full force of nature against the Egyptians. But the 10th plague is an
indubitable display of supernatural power. There is no scientific explanation for the sudden death of
the first born of the Egyptians alone, while none of the Israelites died.
THE THEOLOGICAL SIGNIFICANCE OF THE SIGNS

The theological purpose behind the signs, particularly the ten plagues is aptly summarized in
Exod.7:5. It is to reveal the power and might of God.
The first two signs were given to the Israelites themselves in order to convince them that
God had really sent Moses to deliver them. The miraculous aspect in them is to convince them that
He is Powerful enough to deliver them from the power of Pharaoh who is seen as a mighty
potentate.
The first sign was repeated before Pharaoh, and the ten plagues were performed in order to
reveal God to him and all Egypt. It should be observed that Pharaoh had consistently regarded
Moses and Yahweh with contempt, saying “Who is Yahweh that I should obey His voice and let
Israel go?” Also take note that the Magicians were called upon to show that Moses had not
performed anything extraordinary, but after the 3rd plague, the magicians themselves acknowledged
God.
None of the signs were performed by Moses’ own initiative. All of them were carried out
only at Gods directive. This shows that the plagues reveal God Himself as the Lord of History, who
is behind all the happenings.
Most importantly the plagues were seen as a ‘judgement of God’ meted out upon the gods of
Egypt. (Exod.6:6; 12:12). It should be observed that all the gods of Egypt were nature gods. For
example, the Egyptian goddess Isis, whom they believed has power to protect from locust, was not
able to prevent this plague when Yahweh brought locust upon the land of Egypt, and spared the
Israelites. The plague of darkness also proved the impotency of the Egyptian sun-god Re25. The
Egyptian Nile god could not prevent the turning of the Nile water into blood. In Egypt, the frog was
the symbol of Heqit the goddess of fruitfulness, but she was virtually proved a phantom while the
Egyptians were plagued with frogs, which brought then disease and decay. It is also interesting to
know that ornaments and amulets fashioned like flies were common in various periods of Egyptian
history. But these magical forces which they believed to be associated with flies could not protect
them from the terror and menace of the swarms of flies in the 4th plague! Yahweh had put them to
shame by demonstrating superior power over the forces of nature. The Plagues is seen as a power
contest between Yahweh, the God of Israel and the gods of Egypt. Yahweh has come out victorious,
and had delivered His people by His mighty arm.
4.4 THE PASSOVER Exod.12:1-41

From the narrative of the exodus event in Exod.12:1-41, we see that the plague culminated
in the death of the first born son of the Egyptians but the Israelites were miraculously exempted.
This historical event culminated in the institution of the Passover. The memorial of the event would
later be commemorated in three ways:
THE FEAST OF UNLEAVENED BREAD. This is to be celebrated for 7 days in each year,
during which the Israelites are to abstain from yeast. (Exod.12:14-20, 23, 27)
THE PASSOVER SACRIFICE: They are to slaughter the Passover lamb, which is a year old,
annually on the eve of the 14th day of the 1st month. The sacrifice of the Passover lamb marks the
beginning of the feast of unleavened bread.
THE CONSECRATION OF THE 1ST BORN MALE OF EVERY ANIMAL. All first-born
male of all animals were to be given to the Lord as burnt offering. Those that are unclean are to be
killed. (Exod.13:11-16)
25
Ra is also called Ra. It is an ancient Egyptian sun god, which is represented by a man with eagle’s head surround by a
solar disc and a serpent. See Hanks, P. et.al. (Eds.) Collins English Dictionary (London, Collins & Glasgow 1979)
The Passover sacrifice is different from all other Israelite sacrifices in three basic ways:
i. It reflects the historical setting of the exodus upon which it is based
ii. It is offered in the evening unlike the others which were to be offered during daylight
iii. The time of the Passover is on the 14th day of the month, which coincides with the full
moon.
4.5 THE SIGNIFICANCE OF THE EXODUS EVENT TO ISRAEL AS A NATION CONSIST

IN THE FOLLOWING:
- It marked the birth of Israel as a nation
- It became a theological reference point for the Prophets
- It forms the historical basis of the pesach, which is the most significant of Israel’s national
convocations
- The events and circumstances surrounding the exodus
- It was the precursor of the Sinai covenant which served as the formal inauguration of the
Israelite nation.
- It was the acme of demonstration of God’s sovereign act of election of Israel
5.0 THE COVENANT AT SINAI

The Israelites had reached Sinai after three months of leaving Egypt. The Yahwist source
prefers to use the name ‘Sinai’ rather than Horeb, which is preferred by the Elohist. It is at Sinai,
that Israel became inaugurated as a nation. Here they entered into covenant with Yahweh, and this
covenant was to play a major role in binding the tribes together and to mould them into one nation
serving the same God.26
5.1 COVENANTS IN ANCIENT NEAR EAST
Archaeological discoveries have shown that Israel’s covenants resemble ancient Near
Eastern covenants in many aspects. Such archaeological findings include the ancient writings
containing Hittite suzerainty covenants in which the powerful Hittite state makes a treaty in form of
a covenant with a less powerful state, which in some cases had been vanquished at war by the
stronger state. There is presently a consensus among scholars that one basic form with six generally
accepted parts, is characteristic of Ancient Near Eastern Covenants. The six parts are outlined
below.
(1) The preamble, or introduction of the speaker:

They often start with a short introduction of the speaker who is usually the stronger party of
the covenant or prologue which elucidates the stronger party's acts of benevolence.
(2) Historical prologue:

This usually narrates the historical circumstances that led to the occasion of the ratification
of the covenant, which in many cases were instances of war in which the weaker was vanquished by
the stronger, who now allows the vanquished to live as an act of grace.
(3) Stipulations:
The stipulations set out the duties and obligations of the parties, on one hand and then the
promises benefits to be derived by the parties on the other hand. Afterwards there are penalties for
failure to adhere to the stipulations of the covenant.
26
For a more detailed treatment, see Abe, GO: The religious Value of the Sinaitic Covenant; in A.J.B.L. Vol.II,
No.1&2 April and October 1987, pgs.97-105.
(4) The document:
Provisions are made for deposits of written copies of the covenant to serve as a witness or
reminder. Usually at the shrine or temple, and at times in the public square.
(5) The gods as witnesses
The gods of both parties are usually invoked as witnesses and guardians of the covenant
treaty.
(6) Curses and blessings.
In most cases the covenant is then sealed by an oath or sacrifice, in which severe curses
were invoked on defaulters and benedictions pronounce for the compliant.
5.2 THE THEOLOGICAL SIGNIFICANCE OF THE SINAI COVENANT TO ISRAEL

It must not be forgotten that Israel was not a nation in any sense of the term before the
exodus and the Covenant at Sinai.
In the first instance, before the Sinai covenant, they merely existed as different tribes, with
nothing much to bind them together other than their common affliction of bondage, and perhaps,
some feelings of kinship. Furthermore there was most probably some variations in language by
dialect in each of the tribes. It must also be noted that not all the people that came to Sinai were of
Israelite descent. There was a mixed multitude27, possibly of other slaves and servants that followed
them out of Egypt perhaps because of the awe they felt as a result of the plagues. These people were
absorbed into the community on the grounds of their acceptance of loyalty to Yahweh.
It was at Sinai that Israel came to a full realization of her special relationship with Yahweh
as the ‘elect’ people of God, through the enactment of the covenant which is to become the central
point around which her faith and national life is to revolve and evolve. Though the idea of election
had started with the Patriarchs, yet it was not given any sort of formal expression until at Sinai.
Hitherto, the covenant of election had been ratified with one particular person, and the promises of
the covenant made to the particular patriarch and his seeds. But at Sinai, the covenant was ratified
with the people, the assembly of the elect, the nucleus of the nation and their seeds after them.
The Sinai covenant is very much similar to the suzerainty covenants common in their days,
but this is very unique in the sense that it was Yahweh their God that became their King, offering
them the promises of His protection and providence, while the Israelites became His subject vowing
to keep His laws and commandments. Consequently, every life experience of Israel was given a
religious interpretation within the covenant provision28.
It was the Covenant at Sinai that provides the law that governs the daily life of every
Israelite. Their national polity is the Laws and Commandments of Yahweh, their political gatherings
were the religious convocations in which they celebrate Yahweh’s acts of deliverance and His
providence. –these were the feasts of Passover, which commemorates the exodus, the feasts of
Pentecost and Tabernacles which commemorate their wanderings in the wilderness and Yahweh’s
providential care for them on their way to the promised land.
The Sinai covenant and the exodus became historical reference points for the nation. The
Prophets were later to interpret the future life of the nation in the light of the Sinai covenant and
conclude that the various catastrophes that befell the nation were always because of their
unfaithfulness to Yahweh’s covenant.
6.0 THE SETTLEMENT IN CANAAN

KEYWORDS / PHRASES: Herem, Conversion, Infiltration
The major source of information concerning Israel's occupation of Canaan are found in the
27
Ex.12:38
28
Quarcoopome, TNO.: The History of Israel from Abraham to the Institution of the Monarchy (Ibadan, African
Universities Press)
books of Joshua and Kings.
6.1 METHODS OF OCCUPATION

The process by which the Israelites took over the land of Canaan has been given some level
of scholastic consideration. Our basic documentary evidence lies within the books of Joshua and
Judges.
Three major processes have been highlighted:
i. Armed struggle
ii. Infiltration theory
iii. Conversion and insurrection theory
ARMED STRUGGLE Joshua 7; 8:1-29; 9:1,2; 11:16-23; 13:1-7; Judges.1:1-23.

This is the most prominent method of occupation with which majority of Bible readers are
familiar. Such instances include the conquests of Jericho, (Joshua chapters.2 and,6), and Ai, (Joshua
chapters 7 and 8). The Biblical narrative shows that Yahweh demanded that the Israelites should
totally destroy all the inhabitants of the land including human as well as animals. This is what is
called the "herem". In the Ai episode, the Bible writers attribute the initial failure of the Israelite to
overcome Ai to Achan's violation of the "herem".(Josh.7).
It should be noted that there are two views concerning the armed conquest of Canaan in the
Biblical traditions. The first view portrays a picture of a united army consisting of all the tribes,
marching together under the command of Joshua, and overcoming the whole land in a series of
sweeping victories first to the central parts of the land,(Josh.8:1-29; 9:1,2; ) then to the southern
parts (Josh.10) and then to the northern parts. (Josh. 11:16-23). The second picture portrays the
conquest in part as independent efforts of individual tribes, over long period of time, only
canvassing the help of neighbouring tribes when they deem it fit (Judges.1:1-23). This view has led
some scholars to postulate the "infiltration theory". We would discuss this later.
Though archaeological evidence is not yet conclusive with regards to the historical details of
Israel's armed invasion of Canaan, there are adequate pointers to archaeological evidence of
significant Military activities in the land around the projected time of Israelite occupation. The
assertion of Bright still holds true that the overall picture of the archaeological evidence point to the
fact that "in the 13th century, just as Israel was establishing herself in the land, various towns
mentioned in the Bible, and some others as well did in fact meet violent destruction at the hands of
some foe"29.
Despite the fact that the military exploits of Joshua's army forms the central focus of the
Biblical story, yet the narrative also revealed that at the end of Joshua's series of successful battles,
much of the land still remained to be conquered. (Josh.13:1-7). In like manner, the other narratives
portraying individual efforts during the conquest clearly show that the tribes did not totally drive
out the Canaanites.
INFILTRATION THEORY Judges.1:27-36

This theory did not acknowledge any event of united Israelite invasion of Canaan. It posits
that "the Israelite tribes occupied Palestine by a gradual, and for the most part peaceful process of
infiltration." This implies that they mixed with the original population, and gradually gained
prominence as they increased in number and affluence and gradually overpowered the initial
residents. This theory has a lot of implications. It logically suggests that most of these indigenous
Canaanite communities were amalgamated into the Kingdom under Solomon, and later within the
Northern kingdom.
CONVERSION THEORY Judges.9:1-24

This theory is partly justified by the Gibeonite story. The theory proposes that Israel did not
Bright 1972, pg.129

29
destroy all of the Inhabitants but spared individuals, groups or communities that were ready to
accept Israelite suzerainty and religion. A good case is that of the family of Rahab, the harlot who
protected the Israelite spies at Jericho. It gives a strong backing to the proposition that Israel did not
destroy the shrines and worship centres of indigenous Canaanites but took them over and converted
them to Yahweh worship centres.
CONCLUSION
So far, with the evidence of archaeological findings in congruence with the claims of the
Biblical stories of Joshua's conquests and the conquests by the various tribes, we can safely
conclude that the occupation of the promised land by Israel must have included elements of the
three process mentioned above. It could be agreed that indeed there was a mass invasion under the
leadership of Joshua, but this conquest was not totally complete. The wars may have ceased for
some time, during which some of the tribes infiltrated the remaining indigenous communities and
gradually took them over partly though military action and partly though further conversions to
Yahwism. All these three processes are supported by the diverse traditions underlying the Biblical
narrative.
6.2 THE INFLUENCE OF CANAAN

The influence of settlement in Canaan upon the Israelite community can be seen from
various perspectives. Political, social and religious. But of all, the Biblical narrative vehemently
protested the influence of Canaanite religion on the people.
From the religious perspective, Israel's encounter with the phenomenon of indigenous
Canaanite religion has a formidable influence upon her faith and religious practice. Though to a
large extent, it could be said that Israel retained the uniqueness of her faith in Yahweh, but
nonetheless, there were significant ways in which it adopted elements of worship from her new
environment. Such elements include:
a. The high places "Bamuth" . Examples of this include Gibeah, where Solomon offered his first
monumental sacrifice, consequent upon which he had a revelation in which he was charismatically
endowed with wisdom.
b. Baalism.
The phenomenon of Baal worship became a severe threat to Israel and a constant snare
through which they incurred the jealous wrath of Yahweh. There are several reasons for this.
First, the name Baal ordinarily means "lord" or owner, or husband. Since Yahweh is also
called "Lord", it seems natural for the less critically minded peasant Israelite to take the name of
Baal as simply a Canaanite equivalent of the Hebrew Adonai.
Secondly, the organisation of the Baal cult incorporates many symbolisms of the agrarian
life of the settled Indigenous Canaanite communities. Baal worship had been sophisticated and
deeply entrenched in the numerous indigenous sanctuaries which had existed for many centuries
before Israelite occupation.
Moreover, as Heaton rightly observed, The licentiousness of some of the rituals had an
obvious appeal to the sensual. While the mythology and culture of Ballism were exiting to men of
intelligence and imagination.
Furthermore, its close association with royal authority and privileges won the favour those
who are ambitious of personal aggrandisement and power.
c. Ecstatic prophecy: The phenomenon of ecstatic prophecy was an aspect of indigenous
Canaanite religion which is also common to many communities in the Ancient Near East. Its rise
and development in Israelite religion, and to what extent Israel had been influenced in this aspect by
indigenous Canaanite practice has been a subject of debate among scholars.
6.3 THE NATURE OF THE EMERGENT COMMUNITY

When the Hebrews people emerged as a nation at Sinai, they were a confederate of tribes
bound together by the worship of one God. They are therefore referred to as a Theocratic
Amphyctiony until the period of the Monarch. Other terms used to describe them include "Religious
confederacy" and "tribal league".
THE THEOCRATIC AMPHYCTIONY

It could be said that until the institution of the monarchy, Israel had not been formally
constituted into a nation in the sense of a political entity with its own sovereign national policies
and territorial integrity. They simply coexisted as the twelve tribes. Moreover, a ‘mixed multitude30
had gone out with them from Egypt, and amalgamated with them.
During the early stage of the occupation, all the tribes were not able to secure their territory
at once. The occupation was a gradual process. There was no perfect annihilation of the indigenous
inhabitants. Some of the indigenes might have been converted and incorporated into the Israelite
community. A good example of these includes the Kenites (Num.10:29-32; Judg.1:16)31
Moreover, at the early stage of the settlement, the Israelites have not secured common
territorial integrity. The tribes were separated by a very significant natural boundary, the river
Jordan. The Reubenites, the Gadites and half of the tribe of Manasseh occupied the land east of the
Jordan while the remaining nine tribes and the other half tribe of Manasseh were on the other side,
west of the river Jordan.32
It must be re-emphasized here that until the institution of the monarchy, Israel could not be
referred to as a nation in the political sense. It is indeed a theocratic amphictyony because the nerve
centre of its social unity is organized about their faith in Yahweh.
Firstly, Israel was inaugurated as a tribal league through the covenant between them and
Yahweh at Mount Sinai. Here, even the mixed multitude that followed them and other tribes who
are not descendants of Jacob were simply assimilated into the twelve tribes. Even though the
Levites were not reckoned as a distinct tribe among the twelve they too were assimilated among the
rest, and Ephraim was substituted for them to make the twelfth.
Secondly, at Sinai it was more of a religious confederacy than a nation in the political sense
because the major rallying points for the population, which genders a feeling of nationality, were
the religious festivals of the Passover, Pentecost33 and the feast of Tabernacles.34
Thirdly, until the institution of the monarchy, it was indeed a theocratic amphictyony rather
than a nation in the political sense because of the theocratic Jurisprudence and Charismatic form of
leadership adopted at Sinai. It was the Decalogue and the book of the covenant that takes the place
of the ‘national constitution’.35 In addition to these, right from Sinai through the era of the Judges
up to the institution of the monarchy, they were led by Charismatic leaders. Persons who were
raised up by Yahweh Himself and were filled with His Spirit. The leadership was not hereditary or
by political selection. Consequently the Cultic centres, that is, the religious centres, serve both for
the political and religious headquarters of the Israelite nation, and the prophet/ priest, like Samuel
often double as the political head of the people.
6.4 THE LEADERSHIP ROLE OF THE JUDGES

As said earlier, until the institution of the monarchy, the Israelite nation was essentially a
form of religious confederacy, a theocratic amphictyony, a tribal league. Under normal conditions,
the different tribes were primarily preoccupied with their own internal affairs. But whenever an
emergency arises, they obviously displayed a sense of national solidarity and rally round to deal
with a common threat.
30
Exod.12:38
31
See O. Ogba: Plain Look at the Old Testament Vol. 1. pp. 80-91, for more details.
32
Josh.13:7,8; 22:21-27
33
The term ‘Pentecost’ is a shortened form of the Greek ‘ ’ meaning ‘fifty days’, and this
corresponds with the ‘seven weeks’ space for the celebration of the ‘feast of weeks’ (Deut.16:9,10;), hence the feast
of weeks became known as ‘Pentecost by the Greek Speaking Jews of later Judaism.
34
Exod.23:14-17; Deut.16:16
35
Deut.4:6-8
The only tangible binding factor was their common faith in Yahweh. Yahweh is seen as their
King. The prophets and priests were seen as the representatives or spokesmen of God to lead the
people in the ways of Yahweh. This assertion that Yahweh is their King is clearly demonstrated by
Gideon in Judges 2:22-23.
The Judges were for the most part, military leaders. They were men inspired by God to lead
the tribes in battle against their enemies. Dr. Oguntoye likened them to the chiefs of some warlike
people in Africa and South-East Asia in recent times.
The Judges were charismatic leaders and they do not found dynasties like the kings of
neighbouring states. Their leadership was not hereditary; it is based on the impartation of the
inspiration from Yahweh. This gives the problem of succession, which was one of the factors that
eventually led Israel to demand for a king.
The Judges in most cases were more or less tribal heroes, even though they often command
the respect and cooperation of most, if not all the tribes.
They are political leaders, but the administration of traditional laws and jurisprudence was
carried out by the elders of the clans. They do not meddle as well with the priests' office, even
though at times they also offer sacrifices to Yahweh. The activities of the Judges in Israel are
contained in Judges2:16-23.
7.0 GENERAL REVISION QUESTIONS 2013 SESSION

1. Mention five sources of history and discuss with examples, the importance of any two of
them for Old Testament studies
2. What are the differences between history and historiography?
3. Enumerate and briefly discuss the basic features of the Covenant between God and Abraham
4. Give a brief sketch of all the dreams Joseph had, as well as those he interpreted and
summarise their meaning in each instance.
5. Discuss the implications of the blessing of Joseph's Sons by Jacob, for the future of Ephraim
and Manasseh as Israelite tribes.
6. Critically discuss the theological significance of the signs of Moses and the ten plagues in
Egypt.
7. Narrate the historical basis of the Passover sacrifice and explain three features that
distinguish it from all other sacrifices in Jewish religion
8. Enumerate six basic formal features common to covenant in the Ancient Near East
9. Discuss the theological significance of the Sinai covenant to Israel
10. Discuss three theories of the methods by which Israel took over the land of Canaan.
8.0 TERM PAPER 2018: With adequate reasons and clear arguments, critically discuss whether
the Exodus Event is a historical reality or not.
REFERENCE/FURTHER READINGS The Oxford dictionary of the Christian church, New York:
Oxford University Press. 2005. Durant, Will. (1954), Our Oriental Heritage, New York: Simon and
Schuster. Ibn Kathir (2008). Stories of the Prophets, Translation by Rafiq Abdur Rahman, , India:
Idara Isha’at-ediniyat publishers. Jennifer A. Harris, The Body as Temple in the High Middle Ages,
in Albert I. Baumgarten (ed), (2002), Sacrifice in Religious Experience, Leiden, Margolis, David
(February 23, 2001). “The Muslim Zionist”, Los Angeles Jewish Journal,
Hazony, David, (2007), Temple Denial In the Holy City, The New York Sun, March 7. Biblical
Archaeology Review, issues: July/August 1983, November/December 1989, March/April 1992,
July/August 1999, September/October 1999, March/April 2000, September/October 2005 Ritmeyer,
Leen, (2006), The Quest: Revealing the Temple Mount in Jerusalem. Jerusalem: Carta. Hamblin,
William and David Seely, (2007), Solomon’s Temple: Myth and History Thames and Hudson. Yaron
Eliav, (2005), God’s Mountain: The Temple Mount in Time, Place and Memory Baltimore: Johns
Hopkins University Press,
Electronic resources:
Jewish History.com: http://www.judaicaru.org/rembrandt_rus/overview.phtml.htm
History: Beginning Until the Monarchy | Encyclopedia.comwww.encyclopedia.com › religion ›

history-beginning-...
Israelite and Judaean History. Edited by J. H. HAYES and J. M.: academic.oup.com › jts › article-
pdf › XXIX\
The Early History of Israel - Rutgers Jewish Studies: jewishstudies.rutgers.edu › docman ›

rendsburg › file
Brief History of Israel and the Jewish People: www.science.co.il › israel-history
Brillbrill.com › downloadpdf › book › edcoll
The Emergence of Israel in Retrospect – ResearchGate: www.researchgate.net › publication ›

274639407_
(PDF) JEWISH CULTURE IN THE FORMATIVE PERIOD OF: www.researchgate.net ›

publication › 262070249_JEWIS
HHF Factpaper: The Birth of the Israelite Nation; Part I ...: www.hebrewhistory.info › factpapers ›
fp039-1_israel
GE Mendenhall · 1962 · The Hebrew Conquest of Palestine - JStorwww.jstor.org › stable
W Dietrich: Israelite State Formation and Early Monarchy in History and ...:
www.oxfordhandbooks.com › view › oxfordhb › oxfo...
History of Bronze and Iron Age Israel - Oxford Scholarshipoxford.universitypressscholarship.com ›

view › oso › o...
History | World Religions - Lumen Learningcourses.: lumenlearning.com › chapter › history-2

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UNIVERSITY OF IBADAN

DEPARTMENT OF RELIGIOUS STUDIES

LECTURE NOTES IN OLD TESTAMENT STUDIES

COURSE CODE: RCS 111

5. THE SINAI COVENANT

6. THE SETTLEMENT IN CANAAN

7. GENERAL REVISION QUESTIONS

EXPECTED LEARNING OUTCOMES:

1.1 OLD TESTAMENT AS HISTORY

THE CALL OF ABRAHAM

THE FAITH OF ABRAHAM

GOD'S COVENANT WITH ABRAHAM

2.2 ISAAC Gen.17-35 (Gen.17:1-21; 26:1-11)

2.3 JACOB (Gen.25:20-34; 27;28:1-5, 10-22; 29:1-31:55; 35:1-18)

Rivalry with Esau (Gen.32:6-32)

Bethel Encounter (Gen.28:10-22;35:1-15)

Sojourn at Padan Aram (Gen.28:1-5; 29:1-31:55)

2.4 JOSEPH AND THE TWELVE PATRIARCHS ( Gen.37:1-50:26)

3.0 SOJOURN IN EGYPT

3.1 THE MIGRATION TO EGYPT

3.2 THE IMPOSITION OF SERVITUDE Exod.1:1-22

4.0 THE EXODUS

4.3-0 THE PLAGUES

THE 9TH PLAGUE: EXOD10:21-29

THE THEOLOGICAL SIGNIFICANCE OF THE SIGNS

4.4 THE PASSOVER Exod.12:1-41

4.5 THE SIGNIFICANCE OF THE EXODUS EVENT TO ISRAEL AS A NATION CONSIST

5.0 THE COVENANT AT SINAI

(1) The preamble, or introduction of the speaker:

(2) Historical prologue:

5.2 THE THEOLOGICAL SIGNIFICANCE OF THE SINAI COVENANT TO ISRAEL

6.0 THE SETTLEMENT IN CANAAN

6.1 METHODS OF OCCUPATION

ARMED STRUGGLE Joshua 7; 8:1-29; 9:1,2; 11:16-23; 13:1-7; Judges.1:1-23.

INFILTRATION THEORY Judges.1:27-36

CONVERSION THEORY Judges.9:1-24

Bright 1972, pg.129

6.2 THE INFLUENCE OF CANAAN

6.3 THE NATURE OF THE EMERGENT COMMUNITY

THE THEOCRATIC AMPHYCTIONY

6.4 THE LEADERSHIP ROLE OF THE JUDGES

7.0 GENERAL REVISION QUESTIONS 2013 SESSION

2. What are the differences between history and historiography?

9. Discuss the theological significance of the Sinai covenant to Israel

History: Beginning Until the Monarchy | Encyclopedia.comwww.encyclopedia.com › religion ›

The Early History of Israel - Rutgers Jewish Studies: jewishstudies.rutgers.edu › docman ›

Brief History of Israel and the Jewish People: www.science.co.il › israel-history

Brillbrill.com › downloadpdf › book › edcoll

The Emergence of Israel in Retrospect – ResearchGate: www.researchgate.net › publication ›

(PDF) JEWISH CULTURE IN THE FORMATIVE PERIOD OF: www.researchgate.net ›

GE Mendenhall · 1962 · The Hebrew Conquest of Palestine - JStorwww.jstor.org › stable

History of Bronze and Iron Age Israel - Oxford Scholarshipoxford.universitypressscholarship.com ›

History | World Religions - Lumen Learningcourses.: lumenlearning.com › chapter › history-2

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