Time of the Judges Biblical Archeology Corner: Part III

In the last edition of Pursuit, we saw that Gideon had rallied the tribes of Manasseh, Asher, Naphtali and Zebulon against the Midianites and Amalekites who had camped on the Plain of Jezreel. Gideon, however, was not yet ready to assume the mantle of leadership that Adonai was bestowing upon him. He asked God for further proof. “Behold I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on all the ground, then I will know that Thou wilt deliver Israel through me... And it was so...” (Judg. 6:37-38).

Yet Gideon was not totally satisfied. He asked Adonai for one more sign, a reversal of the process: dry ground, wet fleece. The Lord could have burned with anger, but instead He displayed the patience He often asks of us. He performed the second miracle and now Gideon was emboldened to act. He moved his 32,000-man army to within striking distance of the Midianite forces and took a position at the spring of Harold which lay just south of the Midianite encampment.

Now another problem arose. Gideon had too many soldiers. Adonai wanted to show that it was by His power that victory was attained so he took measures to reduce the size of Jerubbaal’s (Gideon’s) army. Twenty-two thousand who had no stomach for battle were allowed to leave. That left ten thousand, but it was still too many. “So he (Gideon) brought the people down to the water. And the Lord said to Gideon ‘You shall separate everyone who laps the water with his tongue, as a dog laps, as well as everyone who kneels to drink’” (Judg. 7:5).

It turned out that only three hundred men lapped their water and so that became the final size of Gideon’s army. What was special about who lapped their water as opposed to those who knelt? Soldiers kneeling to drink put themselves in a vulnerable position, while warriors standing and lapping were more alert to any enemy threat. These picked three hundred were superior troops. There would be no question over who orchestrated the Israelite victory that followed. It would be a display of the might and power of their Elohim that gave the battle to Gideon and his army.

It would be the most unorthodox victory recorded in the Bible and perhaps in all of human history, save for Armageddon. The enemy were “as numerous as locusts” (Judg. 7:12). Gideon divided his three hundred troops into three groups and armed them with shofar and pitchers containing torches. Surrounding the camp of the Midianites and their allies, Gideon and his men broke their pitchers and sounded their shofars while shouting “a sword for the Lord and for Gideon”.

Then “the Lord set the sword of one against another even throughout the whole army” (Judg. 7:20,22), and the army fled as far as Beth-Shittah toward Zererah, as far as the edge of Abel-meholah by Tabbath. While the exact location of Beth Shittah is unknown, Zererah is modern Tell Umm Hamad. Abel Meholah, modern Khirbet Tell el-Hilu, is just west of the Jordan across from Tabbath. Archaeological excavations at Tell Umm Hamad have confirmed that the site was settled in the Late Bronze Age and Early Iron Age time periods which corresponds to the chronology of the Book of Judges.

While two Midianite leaders, Oren and Zeeb, were killed during the pursuit, others remained. The Ephraimites, who were not at the initial battle, were angry with Gideon because they had not been called upon to participate in that fray. Gideon, displaying the wisdom worthy of a judge, mollified them by pointing out that they had won the greater glory by killing the aforementioned Midianite commanders. Nonetheless, when it came time to cross the Jordan the Ephraimites dropped out, leaving Gideon to go on with just his three-hundred man force in pursuit of the remaining Midianites.

They crossed the Jordan into the lower Jabbok River Valley and had not gone five miles when they came to the settlement of Succoth (Modern Tell Deir ‘Alla). Tired and hungry, Jerubbaal asked the residents for rations for his troops. They refused, apparently wary of the wrath the Midianites would inflict on them if Gideon’s small army were defeated. The same response was given to Gideon at a point seven miles farther at Penial, modern Tulul edh-Dha-hab. Gideon’s response in both cases was to threaten both towns with punishment after completion of his pursuit. The citizens of Succoth would be thrashed “with the thorns of the wilderness and with briers”, while the denizens of Penuel would have to watch Gideon “tear down [their] tower” (Jud 8:6).

What is remarkable about this thrust across the Jordan “is the very evident spirit of regionalism that had developed in Israel...a spirit that reflected a breaking down of any sense of brotherhood or tribal cohesion” (Merrill, 187). Succoth and Penuel were Israelite towns settled by the Gadites. In Num. 32:20-27 and Josh. 22:13-20, Moses and Joshua had expressed concerns over the idea of tribes settling east of the Jordan.

“The river was not only a physical boundary, but also a psychological and philosophical barrier. The seeds of Israelite disintegration were beginning to germinate” (ibid). They would play out in the decades and centuries ahead.

Despite their difficulties, Gideon and his small band continued eastward and found their foes at Qarqar, which is deep in the desert more than sixty miles east of the Dead Sea. There the last 15,000 Midianites under the command of Zebah and Zalmunna were encamped. The Israelites launched their attack when their enemies were “unsuspecting” (Judg. 8:11). Routing the Midianite army, Gideon captured and slew both Zebah and

Zalmunna in retaliation for the deaths of his brothers at the hands of these Midianite kings. He then dealt out the promised punishments to both Succoth and Penuel. The former had their elders thrashed while the latter saw its tower toppled.

Upon returning to his home in Ophrah, Gideon was offered the kingship. This is the first recorded instance of Israelites expressing the idea of a human monarchy. Gideon turned down the offer, not wishing to reject the divine rule of Adonai. To his detriment, though, he allowed an ephod to be made from Midianite booty to be placed in his hometown. “And all Israel played the harlot with it there, so that it became a snare to Gideon and his household” (Judg. 8:27). Even Gideon, perhaps the most renowned of all the judges, was not immune to making poor choices that led that to ill consequences.

Although archaeological evidence for specific judges is thin at best, a recent discovery of an inscription excavated at Khirbet al Ra’i, thought by some to be Biblical Ziklag, pertains to Gideon. The inscription contains the first ever usage of the name “Jerubbaal” found at an archaeological dig. Although the inscription does not refer to Gideon specifically, it does date from the same time-period and shows that the Bible does preserve actual names from the time of the Judges. While Jerubbaal literally means “May Ba’al be great” the early Israelites probably used it to mean “may the Lord be

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The Hebrew word Shema/עַמְׁש is Strong’s entry H8085. Shema is a root word translated, in scripture, as to hear (intelligently), to listen to, to obey, to yield to. To “shema” is far more than allowing something to go in one ear and out the other. It means that we take heed to what is being said, and then we act on it.

We cannot speak about the word, shema, without looking at the perfect example found in Deuteronomy chapter 6. Moses speaks authoritatively to Israel. He starts by informing the people that these are not his words; they are what God has commanded him to say (same Hebrew word used when the commandments were given in Exodus 20–see verse 6).

In Deuteronomy, chapter 6, Moses reminds the people of the blessings of obedience, and then he proceeds to speak a declaration that would remain on the lips of God’s people throughout the ages, even today. The declaration is called The Shema. The Shema is a powerful, and yet, foundational declaration of faith. In verse 4, it says, Shema, Y’israel, Adonai Eloheinu, Adonai Echad.

Hear, O Israel, The LORD our God, The LORD is One.

In this scripture, we see the importance of what the word shema means. We, His people, are to recognize that there is one true God and Who He is. We make a declaration that says He is our God. The One God is our God, so what does that mean for us? Moses speaks to this relevance as the chapter progresses.

If the people were to truly shema or hear, then they would listen to the instruction and take action—action that demanded a lifestyle unlike the nations that were around them. This would be critical to pass the faith from one generation to the next. If we truly shema by reading the words and heeding the instruction, we will take action—action that demands a committed lifestyle unlike that of the “world” around us.

Here is something you may find interesting. When The Shema is written or printed, two of the letters are written larger than the other letters. One is the ayin (similar to a y) in the first word—reading right to left. The second is the dalet (the very last letter in the last word)—again, reading right to left. This emphasis is to ensure the correct word is used and understood when writing and reading. This is important because a slight deviation makes all the difference.

If the ayin were to be written as an aleph (similar in sound), the meaning would change to perhaps—introducing doubt. If the dalet were to be written as a resh (similar in appearance), the new word would mean another. These small differences make for huge changes. One introduces doubt, and the other infers that there is more than one God. Consequently, care is taken in the transcribing—just as great care should be taken in how we live our lives; we listen, hear, and take action demonstrating obedience.

This word, shema, is used throughout scripture. On some occasions, it is part of an account where someone took heed, yielded, and acted. In other accounts, it is used when someone did not. Genesis 42 provides another example when shema is used, but in this example, the hearers did not yield to the instruction. Jacob’s sons had traveled to Egypt for food during a famine. Unknowingly, they encountered their brother Joseph, whom they had sold into slavery years before (Gen 37:18-36).

Now, Adonai had brought Joseph out of slavery, and he was in authority over all of Egypt, second only to Pharaoh. In chapter 42, the brothers find themselves in a distressing situation and believe it is because of their own guilt concerning Joseph long ago. In verse 22, Reuben basically said, “I told you so!” He saw this situation unfolding because his brothers did not listen and take heed to his words (verse 22). Here in verse 22, he used shema. They did not listen and follow instruction. While the sons were guilty of a terrible crime against their brother, we know that Adonai turned this situation around for His own purpose (Gen 50:20).

Conversely, in Genesis 26, Adonai appeared to Isaac in Gerar; He told him to stay in that land and not to go to Egypt. In doing so, God would be with him and establish His covenant with him, as He did with his father, Abraham. In verse 5, Adonai goes further to explain why this is happening, “because Abraham obeyed Me and fulfilled his duty to Me, and kept My commandments, My statutes, and My laws.” The word, obeyed, is Strong’s H8085 (shema).

Abraham listened to what God asked of him, and he took the appropriate action; he was obedient. Isaac had seen his father’s faith in action, firsthand, and Isaac had experienced God’s deliverance (Gen 22). Isaac followed his father’s example. He listened to what was being offered to him, and he acted on it by choosing to stay in Gerar. Isaac’s faith and his ability to listen and obey earned him a place as one of the fathers (Exodus 4:5).

In Hebrew, shema is spelled עַמְׁש, shin-mem-ayin. Each Hebrew letter carries its own meaning.

• The shin (שְׁ) is the twenty-first letter of the Hebrew aleph-bet. It is known to represent teeth, to press, consume, return, and steadfastness. When considering the letter shin, it is also associated with some beautiful Hebrew words: shuvah/ penitence, shalom/peace, Shabbat/Sabbath, and Shaddai (which is the name for God that indicates He nourishes and completes our wholeness).

• The mem (מַ) represents water, cleansing. And while water represents the spring of His written Word (Ephesians 5:26), it also represents His Holy Spirit (Ezekiel 36:25-27 and John 7:37-39). The letter mem is associated with the word makom, meaning place. This is even referred to, by some, as one of God’s names. There is scriptural reason for seeing

God as a place. We call Him our hiding place, our refuge, our sanctuary. Consider Psalms 139:7-12 when David acknowledges, to God, his understanding that God is everywhere and will lead him in the highest, lowest, darkest and brightest place; it is all the same to Him. He is the safest place we can be.

• Ayin (ע)means eye.

In looking at the letters that form shema and considering the meaning of the letters, how is the word best, most positively understood? Perhaps we can say that when we truly shema His Words, we take them in, press into them, consume them, and make them part of ourselves. When we do this, His Holy Spirit empowers us to live by His instructions and commandments, and we are kept clean in this obedience. This is not hard to do!

Remember, Moses said, “Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in heaven, so that you have to ask, “Who will ascend into heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it” (Deut. 30:11-14). This is what The LORD has called us to; this is what it means to Shema!

References

Large Letters in Shema https://www.chabad.org/library/article_cdo/aid/1019954/jewish/ WhY-the-LargE-LetterS.htm.

“The Ancient Hebrew Alphabet.” Ancient Hebrew Research Center, www.ancient-hebrew.org/ancient-alphabet/shin.htm. Accessed 18 May 2021.

Benner, Jeff. “The Ancient Hebrew Alphabet.” Shin, Ancient Hebrew Research Center, www.ancient-hebrew.org/ancient-alphabet/ shin.htm.

God And Moses. “Genesis 26 (NASB).” Bible Gateway, Lockman Foundation, www.biblegateway.com/passage/?search=Genesis+26&version=NASB. Accessed 21 July 2021.

God And Moses. “Deuteronomy 30 (NASB).” Bible Gateway, Lockman Foundation, www.biblegateway.com/passage/?search=Deuteronomy+30&version=NASB. Accessed 21 July 2021.

Jesus quotes the Shema (עַמְׁש) in Mark 12:29.

Biblical Archeology Corner, continued great” referring to Adonai.

Following this decisive victory over the Midianites, the land had peace for forty years until the death of Gideon. He was no sooner dead, however, and the people forgot Adonai. Instead, they once again began to worship the Baals, in particular Baal-berith. Abimelech, Gideon’s son by a Shechemite concubine, convinced his mother’s relatives to support his plot to become king. They funded his hiring of “worthless and reckless fellows” (Judg. 9:4), to help carry out his nefarious schemes. To establish his claim to the throne, he and his minions killed all seventy of Jerubbaal’s sons except Jotham, the youngest, who was able to escape the fratricide.

While Gideon refused the kingship when so offered, the Shechemites at least were accepting of his son Abimelech’s ascension to power. Jotham, however, was not content to let Abimelech reign. He predicted that the alliance of Abimelech and Shechem would fail because of their sinister actions. Indeed, after three years “God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech” (Judg. 9:23). They turned on each other. A third party, Gaal the son of Ebed, tried to take advantage of the situation and seize control of the city. However, the Shechemites were able to maneuver Abimelech into disposing of the would-be usurper. He then attacked the city and destroyed it and its inhabitants. Shechem’s leaders were able to escape into the temple of Baal-berith, but Abimelech burned it down, killing a thousand people who had sought refuge there.

Apparently, the rebellion against the king had spread as Abilelech next attacked Thebez (Tubas) some nine miles north of Shechem. While attempting to burn down the citadel “a certain woman threw an upper millstone on Abimelech’s head, crushing his skull” (Judg. 9:53) and ended the first attempt at monarchical rule in Israel.

The short list of places in this episode of Judges “makes it clear that [Abimelech’s] reign was limited not only in years but also in geographical extent” (Merrill, 189). His reach did not extend beyond the borders of the tribe of Manasseh. There is no evidence that any other tribes were interested in making him their king. “Israel as a whole was not ready for monarchy or at least not the kind that Abimelech could offer” (ibid).

The city of Shechem (today’s Tell Balata) has a long and storied history in the books composing the Holy Hebrew Bible. Jacob had built a well there and Joseph was buried there. Joshua addressed the people before sending them to their inheritance. The site is known to- day and there have been numerous excavations in that place. Archaeologists have established that there was settlement at Shechem from the earliest times up until the Hellenistic period. The city suffered destruction on several occasions including one that occurred about 1100 B.C. which corresponds to the time of the Judges and Abimelech. Among the finds at this rich site is the remains of the fortress temple of Baal-Berith. It covered an area of 70 ft. By 86 ft. and was multi storied; it was large enough to hold the thousand Shechemites burned to death by Abimelech. A large rectangular altar stood in the courtyard in front of the temple. A socket big enough to hold a standing stone (masseba in Hebrew) was found east of the altar. Judges 9:6 states that “the men of Shechem and all Beth-millo assembled together and they went and made Abimelech king by the oak of the pillar which was in Shechem.” This courtyard, next to the most prominent building in the city, was likely the location of the anointing of Abimelech as king.

Although Shechem rose again from the ashes, the temple was never rebuilt. The area was subsequently used for grain storage. The center of later Israelite worship of Adonai was located at Shiloh.

Gideon was gone. Israel again wallowed in the worship of false gods, but there were more judges yet to come. Join us in the next issue of Pursuit magazine to learn more about the time of the Judges!

Campbell, Edward E. “Shechem”. Stern, Ephraimites ed. The New Encyclopedia Of Archaeological Excavations In The Promised Land. 5 Vols. New York, 1993.

Merrill, Eugene H. Kingdom of Priests, A History Of Old Testament Israel. 2nd Edition. Grand Rapids, MI, 2008.

New American Standard Bible. Hebrew-Greek Key Word Study Bible, Revised Edition. Chattanooga, 2008.

Stager, Lawrence E. The Shechem Temple. Shanks, Herbel ed. Biblical Archaeological Review. July/Aug, 2003

Archaeological Evidence Of Gideon The Judge? https//www.biblical archaeology.org