A HISTORICAL RECORD: CREATION TO CANAAN
History is a strange beast. Most people think they know it, or at least the history of their own family and culture – until they start asking questions, and find out how little they really know!
The same is true of Biblical history: everybody exposed to the Bible think they know it well, until we start asking questions.... We think because we read the Bible, we know it. We only know bits and pieces, because that's mostly how we read the Bible: a chapter here, a chapter there, our favourite stories – we don't really read the Bible as a unified book, and so our knowledge of it is also fragmentary.
If you find yourself in this position, please have a look at our Bible Reading section, where we have an easy reading plan that you can implement on your own, as well as background notes on the Bible books (most of the New Testament, more will follow).
On top of that, social media, and even "Bible scholars", are telling us that it is just stories, metaphores, legends,...take your pick. Worthy of attention, but not true history.
As we have said repeatedly in the past 5 Study Units, this is as wrong as can be. The Bible is a historical narrative, and wherever we have facts available from archaeology and similar disciplines, the Biblical facts have been validated.
For the rest of this unit we are going to look at the history recorded in the Bible, and perhaps refer to archaeological discoveries here and there.
SALVATION HISTORY
Compiling a record is more than just collecting facts about a past narrative. Every writer, Bible or other, will record history from a certain perspective or angle, and so we get many types of historical records: cultural history, political history, economic history, family history, usually with emphasis on our genealogy, and many more.Even when looking at the same time window, different approaches will result in vastly different books. Selection of facts to include will depend on the specific angle of a particular author, and also on the target audience: an artbook for grade school will be very different from a book for post-graduate students.
These factors also apply to the historical record in the Bible: only what is important to its central premise was recorded for us.
Biblical history is a special type of history, salvation history: historical facts, but focused on salvation. It is the history of God's ongoing work to restore humanity to a right relationship with Him after the Fall, emphasising God's initiative and involvement in the lives of His people. The first two chapters of the Bible give us a brief picture of the original relationship, and everything else deals in some or other way with the breaking and restoration of that relationship.
As salvation history, Biblical history is
¤ about God and his actions in human history. Behind all the colourful characters stands the main Character, and without Him none of the narratives are worth anything.
¤ revelation – it is history revealed to us, not thought out by us.
¤ progressive – it plays out in time, with gradual historical development, always with a specific goal in mind.
¤ selective – as we have seen in Unit 5, is a highly selective history, giving us everything we need "for a godly life" (2 Peter 1:3).
¤ purpose-driven – Biblical history is more that just facts, it is facts given with a specific goal in mind. In the words of Moses, there are some secret things we will probably never know,
but the things revealed belong to us and to our children forever, that we may follow all the words of this law. (Deut 29:29)
The apostle Paul confirms this in Romans 15:4:
For whatever things were written down before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.
What we need to know has been recorded and preserved through the ages, with the expectation that it will be applied to daily life.
A ROADMAP
If we are going to cover thousands of years of history, it will not be a proper study, more like a quick flyby. Here is a basic roadmap of the Biblical version of human history, up to the first century AD, which we will dissect further as we go.Whenever you feel lost, come back to the map!
BASIC OUTLINE OF BIBLICAL HISTORY |
||
| DATES (All dates are approximately) |
PERIOD | DESCRIPTION |
| OLD TESTAMENT | ||
| ? - 2166 | Pre-history | Creation, Flood, Repopulation of Earth, Babel |
| 2166 - 1805 | The Patriarchs | Abraham to the death of Joseph |
| 1805 - 1406 | Birth of Israel | Slavery in Egypt, Exodus, Law given at Sinai, Wilderness Wanderings, death of Moses, |
| 1406 -1043 | Beginnings in Canaan | Conquest under Joshua, Judges |
| 1043 - 931 | United Monarchy | Saul to the death of Solomon, kingdom divided |
| 931 BC - 722 BC | Northern Kingdom (Israel) | From kingdom divided to Assyrian captivity, Israel cease to exist |
| 931 BC - 586 BC | Southern Kingdom (Judah) | Kingdom divided to Babylonian Captivity |
| 586 BC - 537 BC | Babylonian captivity of Judah | Fall of Jerusalem to the proclamation of Cyrus |
| 537 BC - 430 BC | Return and rebuilding | Return of the Exiles, renewal of the covenant, rebuilding of Jerusalem and the Temple, upo to the time of Malachi |
| 430 BC - 7 BC | Inter-Testamental Period | "The Silent Years" with no prophets, political upheavals |
| NEW TESTAMENT | ||
| 7 BC - AD 30 | Time of Jesus | John the Baptist; birth, ministry, death, resurrection and ascension of Jesus |
| AD 30 - AD 95 | Early Church period | Pentecost to the death of the apostle John |
PRE-HISTORY
This is the part of Biblical history about which we know very little; at the same time it is the part igniting most controversy between Christians, and between Christians and non-believers.Let's start with a simple question: how long was this period?
Using the genealogies in the first chapters of Genesis, some people say this period was 2000 years. Others, using the same genealogies interpreted differently, assert it was about 8000 years. And current cosmology declares it was more than 3 billion years...
We won't get involved in arguments about dates. Let's rather look at what happened during this period.
Creation:
The first major event, setting everything else in motion, was creation. The Bible doesn't tell us when or why or how the universe and our planet was created, it tells us that God created everything (including humans) and gave certain responsibilities and authority to humanity.
Also, how long Adam and Eve lived in Eden before disobeying God and falling into sin, we do not know. Speculation will be just that, but I doubt the tempter would have approached them the day after God made them.
The Fall
The second momentous event was the Fall, when humans disobeyed God and fell into sin. We've lived with the results of that ever since, but right there, even before banishing them from Eden, God gave the first promise of someone who would open a way back to God for the human race.
"I (God) will put enmity between you (the snake) and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." (Gen 3:15)
It's fuzzy, open to interpretation, but it was a promise from God that the evil that came into the world will be dealt with one day.
From there things went downhill fast, as humanity's rebellion against God got worse and worse. About the only good news here is that in the time of Seth (Adam's third son) and his son Enosh, "people began to call on the name of the Lord" (Gen 4:26).
The Flood
Eventually
The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. So the Lord said, "I will wipe from the face of the earth the human race I have created – and with them the animals, the birds and the creatures that move along the ground – for I regret that I have made them." (Gen 6: 5-7)
And so came the Flood, wiping out everything, and God started anew with Noah and his family.
But this second start was not a reset to the original creation. God again instructed Noah and his family to "be fruitful and increase in number and fill the earth", but He also announced another major change in the relationship between humanity and the rest of creation, a process started as a result of the Fall:
¤ After the Fall, humans' original relationship to the soil and the plants growing from it changed dramatically as God pronounced a curse on it:
"Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food." (Gen 3: 17-19)
¤ Now, after the flood, our relationship with animals also changed:
"The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands. Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything." (Gen 9: 1-3)
Babel
The Flood was a major event barely survived by humanity, and yet we immediately got going on the old pattern of disobedience and rebellion. Instead of spreading out and "filling the earth", Noah's descendants said
"Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth" (Gen 11:4)
God stepped in, confused their language, and finally the different language groups scattered "from there all over the earth"
We have spent a lot of time on this obscure period in human history, because every major strand in the Biblical narrative traces back to the events described in the first ten-and-a half chapters of Genesis. (Click here for more on this.)
Without the history contained in these few chapters, neither the Bible nor the state we find ourselves in, would make any sense. And the fact that we do not know how to interpret much of the narrative, and we have no archaeological evidence for or against it, doesn't change the fact that the Bible presents these events to us as real history involving real people in earth-shattering events. It happened, and we still live with its fallout.
THE PATRIARCHS
Now we are getting into more familiar territory. From here on it it also much easier to date events and individuals, although you will probably not be surprised to hear that there are still uncertainty and disagreements!Part of the reason for that is the way the ancients approached dating of events. Remember there were no "BC" and "AD" to link to, so dating was linked to individuals and/or generations and/or events. That's why we often read "in the days of..." or something similar – in which case we first have to date "the days of", before we can attempt to date the event in question relative to "the days".
With the patriarchs came a major change in God's dealings with humanity. Up to this point He has dealt with the human race as a whole, but after Babel and the dispersion of the various language groups, God zeroes in on one man and the nation that would come from Him. He gives promises to Abraham and makes a covenant with him, taking care of his descendants and confirming the covenant and promises to them. From them would come the One who will bring reconciliation between God and humanity.
From the Flood to Abraham
The post-flood history starts off with a genealogy, once again covering an uncertain length of time. Depending on the translation and interpretation of one recurring word, it could have been just over 300 years, or more than 2500 years!
But from the time of Abraham, dates can be linked to extra-Biblical records, and therefore we are reasonably sure that Abraham was born in 2166 BC in "Ur of the Chaldeans" (Gen 11: 27 - 28). Their family later moved to Harran, and after God called him, 75-year old Abraham and his nephew Lot moved to Canaan.
What the text doesn't tell us explicitly, is how big a change that was for Abraham: born in one of the most technologically advanced cities of his day, he moved to an unknown land to become a nomadic livestock farmer. Simply because of an instruction and a promise from God:
"Go from your country, your people and your father's household to the land I will show you.
I will make you into a great nation, and I will bless you;
I will make your name great, and you will be a blessing.
I will bless those who bless you, and whoever curses you I will curse;
and all peoples on earth will be blessed through you." (Gen 12: 1-3)
I will make you into a great nation, and I will bless you;
I will make your name great, and you will be a blessing.
I will bless those who bless you, and whoever curses you I will curse;
and all peoples on earth will be blessed through you." (Gen 12: 1-3)
Unlike today, leaving his people and his father's household was a big decision in those days, especially as he was the firstborn son. But he trusted God on the basis of His promise, a promise with three distanct aspects:
¤ A personal aspect: "I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse;"
¤ An aspect regarding his descendants: I will make you into a great nation, and I will bless you;
¤ A timeless aspect, potentially blessing everyone on earth: all peoples on earth will be blessed through you
These are incredible promises, which God confirmed at various times in Abraham's life, but it is vital to note the three strands of this foundational promise, and its repetitions and re-affirmations throughout the Bible – confusing them can lead to all kinds of errors.
The personal promise was for Abraham, no-one else. God confirmed it a number of times (Gen 12:7, 22:16 & 17), and as we look back at history, we can see that God kept His word and made the name of Abraham "great".
The descendants' aspect was for the nation coming from him, no other nation, and was also confirmed a number of times . This aspect was at the forefront when God established his covenant Abraham in Genesis 15: to your descendants I give this land, in which Abraham was living as a stranger. (In its spiritual sense the promise also extends to the Saviour coming through them and those who would believe in Him.)
If the whole scene there seems strange to you, that was how covenants were sealed in Abraham's days: breaking a covenant like this meant death to the guilty party. (See the box on the left for more.)
The covenant ratification in Genesis 15 aligns with what we know about similar rituals in Mesopotamian and Hittite cultures. Documents from these societies describe treaties sealed through blood rituals, highlighting the gravity and permanence of such agreements. However, in contrast to human agreements, where both parties typically walk through the divided animals, God's solitary passage highlights His sovereignty, grace, faithfulness, and the nature of His relationship with humanity.
The Ritual
God instructs Abram to prepare a heifer, a goat, a ram, a turtledove, and a pigeon. Abram cuts the larger animals in half and lays the pieces opposite each other, forming a pathway. This act mirrors a common covenant-making practice of the time known as a suzerain-vassal treaty. Such treaties were agreements between a greater king (the suzerain) and a lesser party (the vassal), symbolizing mutual obligations.
In these ancient rituals, the divided animals represented a powerful visual and symbolic statement. By walking between the pieces, the parties essentially invoked a curse upon themselves: "May I be cut in half like these animals if I break this covenant".
God's Role in the Covenant
In this passage, something extraordinary happens. While Abram prepares the animals, only God (symbolized by a smoking firepot and a flaming torch) passes through the pieces, Abram does not walk between them. This signifies that the covenant is unilateral – God alone takes on the responsibility for fulfilling its terms. It underscores God's grace and faithfulness, demonstrating that God's promises are irrevocable and based on His character, not human merit; the promise to give Abram descendants and land does not depend on Abram's actions but solely on God's commitment.
The Significance of Darkness
Before the ritual, Abram falls into a deep sleep, and a "terrifying darkness" comes over him. This symbolizes the solemn and weighty nature of the covenant. It foreshadows the suffering that Abram's descendants will endure in Egypt, and prefigures the ultimate fulfillment of God's promises through Jesus Christ, who secures salvation for humanity through His sacrificial death.
What made this covenant radically different is that only God passes between the animal halves: taking on Himself the penalty for any breaking of the covenant by both parties. God, who kept His covenant promise, taking on Himself the penalty for Israel's covenant breaking, and finally for that of the whole world!
The Ritual
God instructs Abram to prepare a heifer, a goat, a ram, a turtledove, and a pigeon. Abram cuts the larger animals in half and lays the pieces opposite each other, forming a pathway. This act mirrors a common covenant-making practice of the time known as a suzerain-vassal treaty. Such treaties were agreements between a greater king (the suzerain) and a lesser party (the vassal), symbolizing mutual obligations.
In these ancient rituals, the divided animals represented a powerful visual and symbolic statement. By walking between the pieces, the parties essentially invoked a curse upon themselves: "May I be cut in half like these animals if I break this covenant".
God's Role in the Covenant
In this passage, something extraordinary happens. While Abram prepares the animals, only God (symbolized by a smoking firepot and a flaming torch) passes through the pieces, Abram does not walk between them. This signifies that the covenant is unilateral – God alone takes on the responsibility for fulfilling its terms. It underscores God's grace and faithfulness, demonstrating that God's promises are irrevocable and based on His character, not human merit; the promise to give Abram descendants and land does not depend on Abram's actions but solely on God's commitment.
The Significance of Darkness
Before the ritual, Abram falls into a deep sleep, and a "terrifying darkness" comes over him. This symbolizes the solemn and weighty nature of the covenant. It foreshadows the suffering that Abram's descendants will endure in Egypt, and prefigures the ultimate fulfillment of God's promises through Jesus Christ, who secures salvation for humanity through His sacrificial death.
The timeless promise to the whole world (for so long "locked up" in the other two promises) is for all humanity, and this is the key to much of God's actions in history.
Even as He was fulfilling His personal promise to Abraham, and later to his decendants, God had His eye on what Paul calls "the fulness of time", when He would reveal "the mystery of His will...(which is)...to bring unity to all things in heaven and on earth under Christ" (Eph 1:9 & 10), and open the blessing given to Abraham to all who would believe.
It is easy for us to look at the Biblical record and connect all the dots to the fulfillments of the promises, but Abraham did not have this. In fact, he didn't have any written Scriptures, only God's word to him. No wonder God credited his faith to him as righteousness!
After receiving the initial promises, a famine gets Abraham to Egypt and the infamous incident with Pharaoah, then he gets back to Canaan and successfully fights a war on Lot's behalf, after which he is blessed by Melchisedek.
God affirms the descendants promise covenant, and establishes circumcision as the sign of this covenant. He also renames Abram "Abraham", meaning "father of many nations", and Sarai "Sarah".
God visits Abraham in the form of three visitors and promises the birth of Isaac. He also reveals the coming destruction of Sodom and Gomorrah. Abraham intercedes for the cities, but only Lot's family is spared.
In spite of God's awesome covenant with Abraham, both Abraham and Sarah still laughes when God promised them a child! At Sarah's insistence Abraham fathers a child with her slave Hagar, creating problems that last to this day. A year after, when Abraham is 100 years old, Isaac is born and, once again at the insistence of Sarah, Hagar and Ishmael is sent away. Then comes what is known as the Akedah (Binding of Isaac), where Abraham is tested by God and commanded to sacrifice Isaac, though the sacrifice is ultimately halted by divine intervention.
At the age of 127 Sarah dies and is buried in the cave at Machpelah, which Abraham buys as a family tomb.
Abraham arranges Isaac's marriage to Rebekah to ensure the continuation of God's covenant, marries Keturah, and has additional children. Thirty-five years later Abraham dies at the age of 175, and is buried by his sons Isaac and Ishmael.
The life of Abraham is a remarkable journey of faith, obedience, and covenant, demonstrating that faith, despite human imperfection, can lead to extraordinary fulfillment of God's purposes. He begins as an ordinary man but becomes the father of nations through his trust in God's promises. Despite moments of doubt, such as his deceit in Egypt and his attempt to fulfill God's promise through Hagar, Abraham consistently responds to God's call with faith and action.
His willingness to sacrifice Isaac illustrates his unwavering trust in God, making him a model of faith to all generations. Abraham's greatest legacy lies in the covenant God establishes through him, promising blessings for all nations and a relationship with God open to all of humanity.
Isaac
Isaac's life is almost like catching a breath between the drama of Abraham and the scheming of Jacob. His life is less dynamic than theirs, and is often seen as a bridge between Abraham and Jacob, symbolizing continuity of God's covenant.
He is notable for being the child of promise, born to Abraham and Sarah in their old age, fulfilling God's promise. He is named
"Isaac", meaning "laughter", reflecting Sarah and Abraham's laughter at the promise of his birth. As a child he is nearly sacrificed by Abraham, but is spared when God intervenes.
After Sarah's death, Abraham sends a servant to find a wife for Isaac. Rebekah is chosen and brought back to Canaan, where Isaac marries her. After Isaac prays for her barrenness, Rebekah gives birth to twin sons, Esau and Jacob. Isaac favors Esau, a hunter, while Rebekah favors Jacob, resulting in a lot of tension in the family.
During a famine, Isaac moves to Gerar and interacts with the Philistines, where he pretends Rebekah is his sister out of fear for his safety. He prospers in Gerar, but disputes over wells with the Philistines force him to relocate multiple times before securing peace.
In his old age, Isaac intends to bless Esau, his firstborn, but is deceived by Jacob, who pretends to be Esau and receives the blessing. This act shifts the covenantal promise to Jacob and his descendants, and causes Jacob to flee to his uncle in Paddan-Aram. Isaac lives to see Jacob and Esau reconcile after years of estrangement. He dies at the age of 180 and is buried by his sons in the family tomb at Machpelah.
Isaac lived a relatively peaceful existence, re-digging his father's wells, and renewing the covenant with God. His interactions with the Philistines over land and water rights demonstrated his role as a stabilizing figure, emphasizing perseverance and faith in God's provision.
He is a figure of obedience and quiet faith, lacking the boldness of Abraham or the cunning of Jacob, but his steadiness and faithfulness contributed significantly to the unfolding of God's overall plan.
Jacob
Jacob's life almost reads like a movie script. It is a story of struggle, transformation, and divine blessing. He begins as a cunning and self-serving individual, scheming to obtain the birthright and blessing. Over time, through hardships and divine encounters, Jacob matures into a man of faith and humility.
He is born the younger of twin sons to Isaac and Rebekah, grasping Esau's heel, symbolizing his future struggle for supremacy (Genesis 25:24-26). Before their birth Rebekah receives a prophecy that "the older will serve the younger".
Jacob persuades Esau to sell his birthright for a bowl of stew, showing his opportunistic nature. Later, with Rebekah's help, Jacob deceives Isaac into giving him the blessing meant for Esau, sparking Esau's anger and forcing Jacob to flee to his uncle Laban. On the way he dreams of a ladder to heaven, makes a promise to God, and receives God's promise of blessing.
The Nuzi tablets, found in the Bronze Age city of Nuzi in Mesopotamia and dated over 3500 years ago, corroborate some of the cultural elements in the life of Abraham, including:
¤ A childless couple could adopt an heir including a slave to be an heir. Similar to Abraham mentioning that Eliezer will inherit his wealth (Genesis 15:2-3).
¤ A barren wife could give her female slave to her husband to give him a child. Similar to Sarah giving Hagar to Abraham (Genesis 16).
¤ The Nuzi tablets describe legal transactions involving birthrights, echoing the biblical account of Esau selling his birthright to Jacob (Genesis 25:29-34).
¤ Possession of household gods as symbols of family authority, like the teraphim stolen by Rachel, is also reflected in Nuzi practices (Genesis 31:19).
Jacob prospers through clever breeding of livestock, leading to tension with Laban. He secretly leaves Haran with his family and possessions. Laban pursues him, but they reconcile and make a covenant of peace
On his way back to Canaan, dreading his brother Esau's reaction, Jacob wrestles with a mysterious being (God), earning the name "Israel", meaning "he struggles with God". This marks a turning point, symbolizing his spiritual growth and the fulfillment of his role in God's plan. Jacob meets Esau and is surprised by Esau's forgiveness, leading to a peaceful reunion.
But Jacob is never far from drama.
In Canaan his daughter Dinah is assaulted, and his sons take revenge on Shechem, causing Jacob to move to Bethel, where he built an altar and fulfilled the promise made while fleeing to Laban. There God also renews the covenant with him.
His favorite son, Joseph, is sold into slavery by his brothers, causing years of grief.
In old age, Jacob moves to Egypt after learning Joseph is alive and thriving. He blesses his sons and dies there at 147, requesting to be buried in Canaan.
Jacobs relationships are marked by conflict – with Esau, Laban, and even his own children – yet reconciliation and restoration often follow. As the father of the 12 tribes of Israel, Jacob's legacy is foundational to the history of Israel and its covenantal identity. Despite his flaws, Jacob's life demonstrates God's ability to use imperfect individuals to achieve His purposes.
Joseph
Strictly speaking Joseph is not a patriarch of the whole nation of Israel, but without his achievements in Egypt and subsequent saving of his family from starvation, there probably would not have been a nation of Israel. Therefore we normally include him as one of the Patriarchs, the "founding fathers" of the nation of Israel
Reading his life story, one can only marvel how "in all things, God works for the good of those who love him, who have been called according to his purpose" (Rom 8:28).
He is the eleventh son of Jacob and the firstborn of Rachel, favored by his father, symbolized by a richly ornamented coat, which angers his brothers. On top of that, he tells his brothers about his dreams indicating his future supremacy over his family, which angers his brothers even more.
Jealous of him, they recognise a good opportunity and sell him to Midianite traders, who take him to Egypt. They deceive Jacob by presenting Joseph's coat stained with goat's blood, leading him to believe Joseph is dead.
In Egypt, Joseph is sold to Potiphar, an Egyptian official. Due to his diligence and integrity he rises to prominence in Potiphars household. Potiphar's wife develops a crush on Joseph, and when he resisted her advances she falsely accuses him of attempted assault. Despite his innocence, he ends up in prison.
In prison, Joseph earns the trust of the warden and interprets the dreams of Pharaoh's cupbearer and baker, accurately predicting their futures. The baker is executed, the cupbearer is restored to his position and forgets about Joseph. Two years later, Pharaoh has troubling dreams, and the cupbearer recalls Joseph's ability to interpret them. Joseph interprets Pharaoh's dreams as foretelling seven years of abundance followed by seven years of famine, and advises him on a course of action. Pharaoh appoints Joseph as vizier, second only to Pharaoh, to manage the preparation for the famine.
During the famine, Jacob sends Joseph's brothers to Egypt seeking food. They don't recognise Joseph, and he tests their character by accusing them of being spies and demanding they bring Benjamin, their youngest brother. Eventually Jacob has to relent and allow them to go back with Benjamin. After further testing, Joseph reveals his identity, forgiving them and explaining that God used their actions for a greater purpose.
With the blessing of Pharoah Joseph invites Jacob and his entire family to Egypt and help them settle in a prime spot, providing for them during the famine.
He lives to see his family prosper in Egypt. Before his death, he reassures his brothers of his forgiveness and asks that his bones be taken to Canaan when God fulfills His promise to return Israel to the Promised Land.
Joseph's life is a powerful story of resilience, faith, and God's providence. Despite betrayal and suffering, Joseph remains faithful, demonstrating integrity in Potiphar's house, patience in prison, and wisdom in Pharaoh's court. Joseph's life demonstrates how personal trials can contribute to divine purposes far beyond individual circumstances. His story also foreshadows themes of redemption and salvation, as he becomes the means through which his family and countless others are saved from famine.
(For a full historical timeline of the patriarchs, with dates and Scripture references, please click here.)
SLAVERY TO EXODUS
The book of Genesis ends with Joseph's death, but after quickly naming Jacob's sons, the narrative jumps more than 400 years, when "a new king, to whom Joseph meant nothing, came to power in Egypt" (Ex 1:8). Over generations, the "exceedlingly fruitful" Israelites grow into a large nation but are enslaved by the new Pharaoh who fears their numbers.
EVIDENCE FOR HEBREWS IN EGYPT?
Papyrus Brooklyn 35.1446, dated between 1809-1760 BC, lists the names of slaves owned by a woman by the name of Senebtisi. These names suggest a diverse workforce, and includes their names, ethnicities, and occasionally other identifying details.
Roughly a third of the total number of servants have identifiable Semitic names, Semitic being the language family to which Hebrew belongs, and some of the names can be identified as female forms of known Hebrew names.
This is not indisputable proof of the Biblical record, but it confirms that Hebrews were in Egypt between the times of Jacob's move to Egypt and the Exodus.
Pharaoh orders the killing of Hebrew male infants, but Moses is saved and adopted by Pharaoh's daughter. He is raised as an Egyptian prince, with all the privileges associated with that high life.
Papyrus Brooklyn 35.1446, dated between 1809-1760 BC, lists the names of slaves owned by a woman by the name of Senebtisi. These names suggest a diverse workforce, and includes their names, ethnicities, and occasionally other identifying details.
Roughly a third of the total number of servants have identifiable Semitic names, Semitic being the language family to which Hebrew belongs, and some of the names can be identified as female forms of known Hebrew names.
This is not indisputable proof of the Biblical record, but it confirms that Hebrews were in Egypt between the times of Jacob's move to Egypt and the Exodus.
According to tradition Moses later writes the first five books of the Bible, and the books show that it was written by a highly-educated person. The well-constructed narrative, the seamless incorporation of various oral historical sources, and the attention to detail sets the author apart as a true wordsmith. Phase one of Moses' training completed!
At the age of 40 Moses kills an Egyptian who was beating a Hebrew slave, Pharoah hears about it, and Moses flees for his life. He ends up in Midian, where he meets his wife and tends his father-in-law's flocks. Over the course of the next 40 years the haughty Egyptian prince learns humility, to the point where the Bible later calls him "a very humble man, more humble than anybody else on the face of the earth" (Num 12:3). Phase two of his training completed!
God appears to Moses in the burning bush and commissions him to lead the Israelites out of Egypt. His brother Aaron met him on the way, and together they confront Pharaoh, demanding the release of the Israelites. Pharaoh refuses, and Egypt suffers ten plagues. The final plague, the death of the firstborn, leads to the institution of the Passover and Pharaoh's decision to release the Israelites. Pharoah changes his mind and pursues them to the Red Sea. The sea parts miraculously, the Israelites walk through, and Pharaoh's pursuing army drowns in the returning waters.
In the wilderness, God provides manna, quail, and water to sustain the people. The Israelites face challenges and battles, and complains a lot, but God guides them with a pillar of cloud by day and fire by night.
At Mount Sinai, God gives the Ten Commandments and establishes a covenant with Israel. Instructions for the construction of the Tabernacle are given, signifying God's presence among His people. The Israelites break the covenant by worshiping a golden calf, but Moses intercedes, and the covenant is renewed.
After leaving Sinai, the Israelites approach the Promised Land. Twelve spies are sent, but ten bring back a negative report, leading to fear and rebellion against God's instructions and promises. As punishment, the Israelites are condemned to wander the wilderness for 40 years until the unfaithful generation dies out.
During this time, God continues to provide for them, but there are repeated instances of disobedience and accompanying judgements, including Korah's rebellion and Moses striking the rock instead of speaking to it.
The Israelites defeat several nations east of the Jordan, including King Sihon of the Amorites and King Og of Bashan. Balaam is hired to curse Israel but ends up blessing them.
Moses gives three farewell speeches, reiterating the Law and reminding Israel of their covenant obligations. Joshua is appointed as Moses' successor.
Moses ascends Mount Nebo, from where God shows him the Promised Land. However, he is not allowed to enter because of his earlier disobedience. Moses dies at the age of 120, and God Himself buries him. The Israelites mourn his death for 30 days.
This period starts a trend of repeated disobedience and rebellion against God in Israel's national life, but it also highlights God's faithfulness, and Moses' crucial role as leader and mediator. Despite his human flaws, Moses is remembered as a prophet unparalleled in his intimacy with God and dedication to leading Israel.
For a table listing the main events of the exodus, with approximate dates and Scripture references, please click here.
THE CONQUEST OF CANAAN
The conquest of Canaan, led by Joshua, is a pivotal event in biblical history, detailed in the Book of Joshua. It describes the Israelites' transition from nomads wandering in the wilderness to establishing themselves in the Promised Land, fulfilling the covenant made with Abraham.The conquest begins with the miraculous crossing of the Jordan River. The Ark of the Covenant, carried by priests, leads the way as the waters part.
The Israelites capture Jericho through divine intervention, marching around the city for seven days and shouting, causing the walls to collapse. Rahab, a local woman who sheltered Israelite spies, is spared along with her family, and eventually becomes an ancestor of King David and Jesus Himself.
After the destruction of Jericho the battle for Ai should have been short and simple, but it results in an initial defeat. After the sin of Achan, stealing forbidden items, is exposed and dealt with, the Israelites regroup and successfully conquer Ai.
The Mount Ebal archaeological site was discovered by Israeli archaeologist Adam Zertal during the Manasseh Hill Country Survey in 1980. Zertal later excavated the site for eight seasons, and suggested to identify it as Joshua's Altar as featured in the Book of Joshua. This identification was fiercely debated during the 1980s. Today, many archeologists agree that the structure was a site of early Israelite cultic activity, however, its identification with Joshua's altar is disputed.
Joshua leads the Israelites in renewing their covenant with God, reading the Law and building an altar at Mount Ebal.
The Gibeonites trick Israel into making a peace treaty by pretending to be from a distant land. When their deception is exposed, Joshua honors the treaty but makes them servants.
In response to an attack on the Gibeonites by a coalition of kings, Joshua leads Israel to a miraculous victory, during which the sun stands still at his request.
Joshua leads military campaigns and Israel conquer the southern and northern regions of Canaan, defeating powerful coalitions of Canaanite kings.
After securing major victories, Joshua oversees the division of the land among the twelve tribes of Israel, as commanded by God.
At the end of his life Joshua gathers the tribes at Shechem to renew their commitment to God. He delivers a farewell speech, urging faithfulness to the covenant.
Joshua's leadership is marked by faith, courage, and obedience to God. His ability to inspire unity among the Israelites was crucial to their success. He demonstrates a reliance on divine guidance, especially during battles and critical decisions, and his ability to balance military strategy with spiritual leadership is notable. However, occasional lapses, such as failing to seek God's counsel regarding the Gibeonites, highlight the challenges of human leadership. Overall, Joshua exemplifies a servant-leader who fulfills his mission to lead Israel into the Promised Land, ensuring the fulfillment of God's promise to Abraham and laying a strong foundation for the nation's future.
Some critics highlight his strict adherence to the command of herem (the complete destruction of Canaanite cities), which raises ethical questions in contemporary discussions. We should remember two contextual facts in this regard:
¤ it was a widely used military strategy of the times to completetely wipe out enemies, to prevent their regrouping and possible revolt,
¤ Joshua was obedient to the instructions from God. Annihilating the Canaanites was more than fashion, it was a direct order from God, being His judgement for their sinful way of life.
For a table listing the main events of the conquest, with approximate dates and Scripture references, please click here.
THE TIME OF THE JUDGES
The period of the Judges spans roughly 300 years between the conquest of Canaan under Joshua and the establishment of the monarchy under Saul. This era is marked by a depressing pattern of sin, oppression, repentance, and deliverance, repeated over and over.The Israelites repeatedly turn away from God, worshiping Canaanite gods like Baal and Asherah. In response, God allows neighboring nations to oppress them until they repent, after which He raises up judges to deliver them (Judges 2:16-19). While each Judge was active, there was usually peace in the land, but as soon as they died Israel fell back into apostasy.
This period was marked by decentralization and tribal fragmentation, with each Judge serving a specific region or tribe rather than ruling over a unified nation.
We tend to think of the Judges in terms of the few stories we know, mostly Gideon and Samson, and perhaps Deborah and Jephthah, remembering their legendary acts of deliverance of Israel, but they did much more. In addition, there were a lot more Judges: most of them get only a very brief mention, but each of them "judged" Israel for many years.
Judges had a number of functions:
¤ Deliverance from oppression:
Judges were raised by God to deliver Israel from the oppression of neighboring nations. Raising up a Judge was God's way of answering Israel after their repeated cycles of idolatry and sin, followed by repentance and cries for help.
¤ Military leadership:
Many Judges, like Deborah, Gideon, and Jephthah, led Israelite forces in battles against enemies such as the Canaanites, Midianites, and Philistines.
¤ Spiritual leadership:
Judges were expected to guide the people back to faithful worship of Yahweh, although their success in this role varied.
¤ Arbitration and administration:
Most Judges also settled disputes and provided governance for the tribes of Israel, acting as intermediaries in legal and civil matters. The phrase "they judged Israel", refers to legal judgements, which seems to have been the major function of most Judges.
In a sense Joshua was the first to fulfill the functions of a judge, but the first Judge listed in the book was Othniel, the son of Caleb's younger brother (Caleb and Joshua were the two spies bringing a favourable report to Israel under Moses).
Ehud follows him and pulled a "James Bond" on the king of Moab. Then comes Shamgar, before Deborah (the only female judge listed in the book) takes over. A prophet, she tells Barak that God will use him to free Israel from the Canaanite king Jabin – Barak only obeys when she goes with him, as a result a woman (not Barak) kills the commander of Jabin's army.
Gideon, one of the better-known Judges, follows, and delivers Israel from the Midianites. His son Abimelech succeeds him, tries to proclaim himself as king, and dies when a woman drops a millstone on his head.
Then come Tola and Jair, followed by Jephthah. He delivers Israel from the Ammonites, but makes a rash vow resulting in the death of his daughter,"his one and only child".
Ibzan, Elon, and Abdon follows, before the appearance of Samson the most colourful and best-known of the judges, who dies as a blind prisoner when he pulls down a Philistine temple on himself and thousands of Philistines, killing "more people when he died than he had during his lifetime" (Judges 16:30).
The book of Judges ends with three terrible stories illustrating a period of anarchy and total moral corruption in Israel, emphasizing the need for a righteous leader to guide the nation. (See the last rows in this table for more details). These stories, and the repeated cycles of apostasy and deliverance preceding it, set the stage for the rise of the monarchy under the leadership of Samuel, the last Judge, and the first prophet.
For a table listing the Judges, their achievements, dates and Scripture references, please click here.
SUMMARY
This rather long Unit took us from creation to the patriarchs to the Exodus to the time of the Judges, which concludes with the bleak statement:
"In those days Israel had no king: all the people did whatever seemed right in their own eyes" (Judges 21:25)
In this stretch of history two trends stand out clearly in God's dealings with humanity:
¤ The depravity after the Fall. God continues with humans, but we seem dead set on self-destruction. From the Flood to Noah to Babel, humanity turns against God almost by default. God started dealing with one man, and the promised nation out of him, but again rebellion and apostasy becomes a recurring refrain, right through their deliverance from Egypt and into the Promised Land.
¤ The grace and faithfulness of God. No matter what, God sticks to His promises, and whenever His people calls out to Him in self-caused distress, He hears and delivers them. He made a promise to Abraham that his descendants will inherit the land of Canaan, and it was fulfilled.
Israel has now lived in Canaan for more than 300 years, with disappointing results. The stage is set for the next phase in God's plan: the monarchy, continuing the fulfillment of God's promise to Abraham, that all nations will eventually be blessed through him. But with it comes a brand new set of occasions to continue the old pattern....