Pengajaran Kitab Sejarah Deuteronomistis

1. Kitab Yosua
Pendudukan Tanah Terjanji dari
perspektif teologis dan historis
Sesi 4
Albertus Purnomo, OFM (SSL)

2. Pokok-Pokok Pembahasan
• Kitab Yosua: skema kitab dan figur Yosua
• Teori Penaklukan
• Konsep Herem

3. Kitab Yosua: skema kitab dan
figur Yosua

4. Kitab Keenam
• The book of Joshua is the sixth book of the Bible and carries
on the story that begins in Genesis and continues through
Deuteronomy.
• The Hexateuch ("six scrolls") is the first six books of the
Hebrew Bible: the Torah (Pentateuch) and the book of Joshua.
(Welhaussen, dkk).

5. Sebuah Akhir dan Awal
• Abraham's descendants, who had been slaves in Egypt, are ready to take
possession of the land promised to their ancestors.
• Joshua is both the conclusion of one story and the beginning of another.
• It concludes the story of the liberation of the Hebrew slaves and
their guidance in the wilderness to the Promised Land.
• It is also the first part of another story: the story of Israel in that
Promised Land.
• The books of Judges, Samuel, and Kings are the other components of
this story.

6. Karakter Homilitekal
• The homiletical character of the book of Joshua is evident
from the very beginning.
• About twenty percent (20 persen) of the book's text describes
the elaborate preparations for the entrance of the Israelite tribes
into Canaan.

7. Teologi: Tanah dan ketaatan kepada Taurat.
• Before the crossing of the Jordan begins, the book makes it clear the land is
a gift that God is giving Israel ( 1, 1–5 ). The way to insure that Israel will
be in a position to receive that gift is obedience to the Torah ( 1, 6–9 ).
• The rest of the book simply illustrates these two assertions.
First, under Joshua's leadership, the tribes will take the land with
relative ease because God is handing it to them.
Second, because Israel is obedient, it takes possession of the land, which is
then distributed equitably among the tribes.

8. Pro-Con Yosua dalam Kanon
• Pro: pemenuhan janji Yahweh
terhadap Abraham (tanah), a)
memberikan tanah kepada
keturunannya (Kej 12,7) b)
membuat Abraham menjadi bangsa
yang besar.
• Sejarah pembebasan Israel barulah
lengkap dengan adanya kitab Yosua
• Con: Genocida dan peperangan

9. Proses penyusunan Kitab Yosua
Salah satu hipotesis

10. Tahap pertama
• kisah-kisah etiologis, artinya cerita-cerita yang memberi keterangan populer
tentang bermacam-macam gejala di daerah Benyamin:
• dua belas batu di Gilgal (4:9)
• nama Gilgal (5:9)
• kaum Rahab di Yerikho (6:25)
• timbunan batu di lembah Akhor (7:26)
• reruntuhan Ai dan timbunan batu di depan pintu gerbangnya (8:28)
• tukang-tukang Gibeon di tengah Israel (9:27).

11. Tahap kedua
• Gejala-gejala itu diterangkan dengan menunjuk kembali
kepada peristiwa-peristiwa pada masa pendudukan negeri
(4:9,20 dst, 5:9, 6:25, 7:26, 8:28-29, 9:27). Inilah sebuah
koleksi tradisi-tradisi sangat kuno yang berasal dari suku
Benyamin yang mengenangkan perebutan dan
pendudukan wilayahnya itu.

12. Tahap ketiga
• Koleksi kisah etiologis dan regional ini dilengkapi dengan
dua kisah peperangan melawan raja-raja Kanaan, yang
pertama di wilayah Selatan (bab 10) dan yang lain di
wilayah Utara (bab 11). Beberapa kisah peperangan ini
tampak sebagai tradisi-tradisi kuno yang berasal dari suku
Yehuda dan suku Naftali.

13. Tahap Empat
• Koleksi kisah etiologis dan regional ini dilengkapi dengan
dua kisah peperangan melawan raja-raja Kanaan, yang pertama
di wilayah Selatan (bab 10) dan yang lain di wilayah Utara
(bab 11). Beberapa kisah peperangan ini tampak sebagai
tradisi-tradisi kuno yang berasal dari suku Yehuda dan
suku Naftali.

14. Tahap Lima
• Daftar-daftar batas wilayah suku dan daftar kota-kota
yang terkumpul dalam Yos 13-21 juga merupakan tradisi-
tradisi kuno. Sebagian besar daftar itu (Yos 14-19)
barangkali sudah digabungkan, dan dijadikan bagian dari
kisah Yosua, sebelum kisah Yosua dikenal dan dipakai
oleh pengarang KSDtr.

15. Tahap keenam: Pengarang sejarah
Deuteronomistis
• Kisah Yosua itu oleh pengarang sejarah deuteronomistis dimasukkan ke dalam
kisah besar sejarah bangsa Israel selama enam abad. Masa pendudukan dan
pembagian negeri disajikan sebagai suatu zaman tersendiri, yakni zaman
Yosua. Penyisipan itu tercapai dengan menambahkan sebuah kata pengantar
tentang mulainya kepemimpinan Yosua sebagai pengganti Musa (Yos 1) dan
sebuah kata penutup tentang pemenuhan seluruh janji YHWH (Yos 21:43-
45), pulangnya suku-suku trans Yordan (Yos 22:1-6; bdk Yos 1:12-18), dan
berita tentang kematian Yosua (Yos 24:29-30).

16. Tahap ketujuh: Editor Deuteronomistis
• Editor deuteronomistis kemudian memasukkan suatu aspek baru ke dalam kisah
itu. Tidak puas dengan gambaran yang terlalu sederhana bahwa YHWH
senantiasa menyertai dan memimpin Israel dalam peperangan sehingga selalu
membawa kemenangan, editor lebih tegas menggambarkan hubungan antara
YHWH dan Israel sebagai hubungan perjanjian yang mengandaikan bahwa
Israel bertindak sesuai dengan seluruh hukum Musa.
• Dengan demikian ditambah suatu unsur kondisional (“jika Israel taat pada
perjanjian”) kepada penyertaan YHWH yang diharapkan memberikan
kemenangan.

17. • Unsur baru yang menjadi dominan itu dimasukkan dengan menyisipkan
beberapa ayat singkat dalam sejarah deuteronomistis itu, mis.:
- pada awal kisah perebutan (Yos 1:7-9a),
- pada awal kisah pembagian negeri (Yos 13:1d-6),
• dan terutama dengan menambahkan suatu wejangan penutupan yang
panjang, yang disampaikan oleh Yosua sebagai wasiat (Yos 23).

18. • editor ini membedakan antara sukses Israel yang selama ini dan
peperangan yang masih akan datang, dan menegaskan bahwa keberhasilan
lengkap Israel akhirnya akan tergantung dari sikapnya terhadap hukum dan
perjanjian.
• Masih ada daerah yang belum dan harus diduduki (Yos 13:1b).
• Perebutannya akan dibuat berhasil oleh YHWH kalau Israel memelihara
hukum perjanjian, yakni semua yang tertulis dalam kitab hukum Musa
(Yos 23:5ii). Tetapi kalau melanggar perjanjian itu, mereka sebaliknya
akan dimusnahkan dari negeri yang sudah diberikan YHWH (Yos
23:15i).

19. • Masih ada kisah penutup lain lagi, yakni tentang pengadaan perjanjian di
Sikhem (Yos 24:1-28; bdk. juga 8:30-35). Kisah ini umumnya dianggap
berakar dalam tradisi kuno, yakni ibadat perjanjian di tempat suci
Sikhem.
• Maka ada dugaan bahwa tradisi kuno ini baru kemudian (sesudah re-edisi
deuteronomistis) ditambah kepada kitab Yosua, dengan maksud untuk
lebih menekankan lagi tema perjanjian yang telah menjadi titik tekanan
re-edisi deuteronomistis.

20. Tujuan Penulisan
• Kapan ditulis: antara 622-550 SM, mungkin selama di pembuangan (587-550
SM). Awalnya ditulis di Palestina, di Babel diedit kembali
• Jenis sastra: sebagian besar narasi. Ada selingan wejangan atau pidato
• Tujuan: memberikan harapan kepada orang Israel yang ada di pembuangan
Babel
• Sebagaimana Yosua memperoleh tanah, orang Israel di Pembuangan juga
mampu untuk mengambil kembali warisan mereka yang hilang

21. Skema Kitab Yosua

22. Skema Kitab Yosua
• Bagian pertama (Yos 1-12) : Penaklukan Kanaan. negeri di sebelah barat
sungai Yordan;
• Bagian tengah (Yos 13-22) : Pembagian tanah kepada suku-suku Israel
• Bagian penutup (Yos 23-24): Wejangan Yosua dan Pembaharuan Janji di
Sikhem
• Bandingkan dengan wejangan Musa di dalam kitab Ulangan dan Yesus dalam
Injil Yohanes

23. 1 Perintah Tuhan untuk merebut Kanaan
2-9 Kisah-kisah penaklukan wilayah Benyamin
10-11 Kemenangan atas raja2 Selatan dan Utara
12 Daftar raja2 yg dikalahkan
13-21 Pembagian negeri
22 Suku2 trans-Yordan pulang
23 Wejangan perpisahan Yosua
24 Pembaharuan Perjanjian di Sikhem.

24. Figur Yosua
Joshua in the Bible, Bible Review's Supporting Roles by Elie Wiesel,
https://www.biblicalarchaeology.org/daily/biblical-topics/hebrew-bible/joshua-
in-the-bible/

25. Yosua : bukti teks (1)
• Pengganti Musa sebagai pemimpin seluruh Israel, menjalankan perang suci di
bawah perintah YHWH yang senantiasa menyertainya, bersama keduabelas
suku berhasil merebut dan menduduki seluruh negeri di sebelah barat sungai
Yordan, sesuai dengan janji YHWH (21:43,45). Dengan demikian ia
menyelesaikan pekerjaan yang sudah dimulai oleh Musa di sebelah timur
sungai.
• According to the biblical book named after him, Joshua was the personally
appointed successor to Moses (Deuteronomy 31:1–8; 34:9) and a charismatic
warrior who led Israel in the conquest of Canaan after the Exodus from Egypt.

26. Yosua: Etimologis
• Hebrew Yehoshua (“Yahweh is deliverance)
• Joshua, the son of Nun, a member of the tribe of Ephraim.
• Yehoshua dari Nasaret

27. Yosua dalam refleksi Elie Wiesel
• Joshua, the perfect obedient, and humble disciple.
• The man whose devotion to his master can serve as an example to all. God’s
chosen, just as Moses had been.
• The servant become leader, whom God and Moses do not cease to encourage.
• Joshua will inherit political and religious authority from Moses but not his
prophetic style. God accomplished miracles for Joshua. He went so far as to
upset the laws of nature by ordering the sun to stand still, but Joshua’s speech
lacks the magic that emanates from the words of the prophets.

28. Lanjutan
• A great melancholy emerges from his life story, a sadness that stays with him to
the end of his days. Is it because his life unfolds in the midst of noise and fury?
• His personality is too dark, involved in too many battles, too many
confrontations.
• The man of blood and glory, he is the one sought out when someone is needed
to throw himself into the fray, to push back or attack the enemy.

29. Teori penaklukan

30. •Model penaklukan – dasar teks kitab Yosua
•Model Migrasi damai
•Model Revolusi Petani

31. Model Penaklukan

32. 1. The Conquest Model/Model Penaklukan
• Until the last half of the twentieth century, theories about
Israel's emergence in Canaan closely followed the biblical
narrative found in the book of Joshua.
• This theory, known as the conquest model, views the first
half of the book of Joshua as a more or less straightforward
depiction of how Israel came to settle the land of Canaan.

33. Lanjutan
• That is, sometime in the thirteenth century BCE, the Israelites escaped
from slavery in Egypt, journeyed through
the Sinai and Transjordan regions, entered into Canaan and subsequently
conquered the land and its people through a quick (less than one
generation) and decisive military campaign.
• The conquest entailed not only defeating the kings of many Canaanite
cities but also destroying much of the indigenous population.

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

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

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

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

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

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

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

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

42. Model Migrasi Damai

43. 2. The Peaceful Migration Model
• One such theory, known as the peaceful migration or pastoral
nomad model, was put forth in 1925 by the German scholar
Albrecht Alt. Alt agreed that the earliest Israelites were non-
indigenous people who entered Canaan around the thirteenth
century.
• the earliest Israelites were pastoral nomads who tended sheep and
goats in the semi-arid desert fringes east of Canaan.

44. Lanjutan
• During the rainy winter months, these nomads and their flocks could
comfortably survive on the land. But during the dry summer months,
conditions made it necessary form them to migrate west towards the more
verdant central hill country of Canaan where there was more rain and
vegetation for their flocks.
• Over time, these nomads recognized that the agriculturally fertile hill country of
Canaan could sustain small-scale farming and thus would enable them to give
up their annual migrations for a life of settled subsistence farming. What
motivated the Israelites to settle Canaan, quite literally, was that the grass was
greener on the other side of the Jordan River!

45. lanjutan
• Since the central hill country was sparsely populated and far
removed from powerful Canaanite cities, the migration of these
outsiders was met with little resistance.
• In the pastoral nomad model, the earliest Israelites came from
outside the land of Canaan, but not necessarily directly from the land
of Egypt.

46. lanjutan
• Some scholars have connected these nomads to a group of wandering
sheep and goat herders called the Shasu. The Shasu are mentioned in
Egyptian texts and are often associated with southern Edom and Midian.
• Their migration into Canaan was reflective of ecological and agricultural
factors. While no explicit biblical evidence is found for this view, the
gradual nature of the settlement seems to more closely correspond to the
account provided by the book of Judges

47. Evaluation of Evidence
• One of the strongest pieces of evidence in support of this theory comes
from the fact that archaeologists have discovered the proliferation of
hundreds of small, unwalled villages in the central hill country of
Canaan from the thirteenth through the eleventh centuries.
• This rapid increase of new settlements is far greater than what could be
accounted for by natural population growth of indigenous peoples.

48. 3. The Peasant Revolt Model: Revolusi Petani
• The Peasant Revolt model was first pioneered by George E.
Mendenhall ("The Hebrew Conquest of Palestine," 1962) and was
later advanced by Norman Gottwald (The Tribes of Yahweh, 1979).
• this theory proposes that the earliest Israelites were not outsiders
who entered Canaan to settle the land; rather, they were actually
Canaanite peasants who revolted against an oppressive aristocratic
regime.

49. lanjutan
• With economic wealth and socio-political power concentrated in Canaanite
city-states, those removed from the cities, such as lower-class peasant farmers,
became marginalized members of Canaanite society.
• Facing heavy taxation and little to no access to either property or power, the
Canaanite peasants grew increasingly dissatisfied with what they saw as
oppressive conditions.
• Eventually, these individuals came together and violently revolted against the
city-state system.

50. Lanjutan
• These dissidents were later joined by a small group of Transjordan
slaves who recently had escaped from their own slavery in Egypt.
• As these various oppressed people converged in their interests and
combined in their efforts, a wide-scale revolt began that sought to
establish an egalitarian socio-political order in direct opposition to
the power structure of the city-states and their rulers.

51. Lanjutan
• Therefore, urban centers were the primary target of the dissidents
(pemberontak).
• Though beginning primarily as a socio-political uprising, this
movement was subsequently galvanized by a growing devotion to
Yahweh, a God worshipped by the small group of ex-slaves who had
earlier joined the cause of the Canaanite peasants.

52. Examination of Evidence
• While the peasant revolt model offers a provocative way of understanding the
emergence of Israel in terms of a Canaanite peasant uprising, evidence for this
theory is mixed.
• On one hand, the biblical record only offers minimal support. Even though the
reference to a "mixed multitude" of people going up with the former Israelite
slaves to Canaan (Exod 12:38) gives a sense that some diversity existed among
the earliest settlers, the Bible offers nothing to support the notion that the
Israelites were once oppressed Canaanite peasants.

53. Lanjutan
• This theory is often dismissed because its model of history and
social change appears anachronistic, projecting nineteenth century
CE Marxist theory onto thirteenth century BCE Canaanite society.
• Even if such criticism is valid, the peasant revolt model offers a
helpful contribution to the study of early Israel by emphasizing the
important connection between religious experience and social,
economic, and political realities.

54. Conclusion
• 1. None of the theories on its own can fully account for the
biblical and archaeological data. As a result, it is likely the
case that multiple theories—or at least modifications of the
ones discussed today—must be considered in order to gain
a more comprehensive picture of how the emergence of
ancient Israel.

55. • 2. In light of both archaeological and biblical-critical
findings, one should be cautioned against reading the book
of Joshua as a straightforward historical account

56. • 3. The emergence of ancient Israel cannot be fully
understood in an ideological vacuum. While religious
experience and practice all certainly played a role in the
history of Israel, so too did other factors such as ecological,
economic, social, and political circumstances, to name just a
few.

57. • 4. The existence of various settlement theories raise important
interpretive issues concerning the books of Joshua and Judges.
Realizing that these books do not present straightforward
historical accounts about the emergence of Israel can help
draw attention to the various literary, rhetorical, and
theological impulses that gave rise to the final form of these
texts.

59. Konsep Herem

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

61. Contoh Eksegese

62. Penaklukan kota Yerikho (Yos.6)

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

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

65. • 6 Kemudian Yosua bin Nun memanggil para imam dan berkata kepada mereka: "Angkatlah tabut perjanjian itu
dan tujuh orang imam harus membawa tujuh sangkakala tanduk domba di depan tabut TUHAN."
• 7 Dan kepada bangsa itu dikatakannya: "Majulah, kelilingilah kota itu, dan orang-orang bersenjata harus berjalan
di depan tabut TUHAN."
• 8 Segera sesudah Yosua berkata kepada bangsa itu, maka berjalanlah maju ketujuh orang imam, yang
membawa ketujuh sangkakala tanduk domba itu di hadapan TUHAN, lalu mereka meniup sangkakala, sedang
tabut perjanjian TUHAN mengikut mereka.
• 9 Dan orang-orang bersenjata berjalan di depan para imam yang meniup sangkakala dan barisan penutup
mengikut tabut itu, sedang sangkakala terus-menerus ditiup.
• 10 Tetapi Yosua telah memerintahkan kepada bangsa itu, demikian: "Janganlah bersorak dan janganlah
perdengarkan suaramu, sepatah katapun janganlah keluar dari mulutmu sampai pada hari aku mengatakan
kepadamu: Bersoraklah! maka kamu harus bersorak."
• 11 Demikianlah tabut TUHAN mengelilingi kota itu, mengedarinya sekali saja. Kemudian kembalilah mereka ke
tempat perkemahan dan bermalam di tempat perkemahan itu.
• 12 Keesokan harinya Yosua bangun pagi-pagi, lalu para imam mengangkat tabut TUHAN.
• 13 Maka berjalanlah juga ketujuh orang imam, yang membawa ketujuh sangkakala tanduk domba itu di depan
tabut TUHAN, sambil berjalan mereka meniup sangkakala, sedang orang-orang bersenjata berjalan di depan
mereka dan barisan penutup mengikut tabut TUHAN, sementara sangkakala terus-menerus ditiup.
• 14 Demikianlah pada hari kedua mereka mengelilingi kota itu sekali saja, lalu pulang ke tempat perkemahan. Dan
begitulah dilakukan mereka enam hari lamanya.

67. • 15 Tetapi pada hari yang ketujuh mereka bangun pagi-pagi, ketika fajar menyingsing, dan mengelilingi kota tujuh
kali dengan cara yang sama; hanya pada hari itu mereka mengelilingi kota itu tujuh kali.
• 16 Lalu pada ketujuh kalinya, ketika para imam meniup sangkakala, berkatalah Yosua kepada bangsa itu:
"Bersoraklah, sebab TUHAN telah menyerahkan kota ini kepadamu!
• 17 Dan kota itu dengan segala isinya akan dikhususkan bagi TUHAN untuk dimusnahkan; hanya Rahab,
perempuan sundal itu, akan tetap hidup, ia dengan semua orang yang bersama-sama dengan dia dalam rumah
itu, karena ia telah menyembunyikan orang suruhan yang kita suruh.
• 18 Tetapi kamu ini, jagalah dirimu terhadap barang-barang yang dikhususkan untuk dimusnahkan, supaya
jangan kamu mengambil sesuatu dari barang-barang yang dikhususkan itu setelah mengkhususkannya dan
dengan demikian membawa kemusnahan atas perkemahan orang Israel dan mencelakakannya.
• 19 Segala emas dan perak serta barang-barang tembaga dan besi adalah kudus bagi TUHAN; semuanya itu
akan dimasukkan ke dalam perbendaharaan TUHAN."
• 20 Lalu bersoraklah bangsa itu, sedang sangkakala ditiup; segera sesudah bangsa itu mendengar bunyi
sangkakala, bersoraklah mereka dengan sorak yang nyaring. Maka runtuhlah tembok itu, lalu mereka
memanjat masuk ke dalam kota, masing-masing langsung ke depan, dan merebut kota itu.
• 21 Mereka menumpas dengan mata pedang segala sesuatu yang di dalam kota itu, baik laki-laki maupun
perempuan, baik tua maupun muda, sampai kepada lembu, domba dan keledai.

68. • 18 Tetapi kamu ini, jagalah dirimu terhadap
barang-barang yang dikhususkan untuk
dimusnahkan, supaya jangan kamu mengambil
sesuatu dari barang-barang yang dikhususkan itu
setelah mengkhususkannya dan dengan demikian
membawa kemusnahan atas perkemahan orang
Israel dan mencelakakannya.
• 19 Segala emas dan perak serta barang-barang
tembaga dan besi adalah kudus bagi TUHAN;
semuanya itu akan dimasukkan ke dalam
perbendaharaan TUHAN."
• 20 Lalu bersoraklah bangsa itu, sedang
sangkakala ditiup; segera sesudah bangsa itu
mendengar bunyi sangkakala, bersoraklah mereka
dengan sorak yang nyaring. Maka runtuhlah
tembok itu, lalu mereka memanjat masuk ke
dalam kota, masing-masing langsung ke depan,
dan merebut kota itu.
• 21 Mereka menumpas dengan mata pedang
segala sesuatu yang di dalam kota itu, baik laki-
laki maupun perempuan, baik tua maupun muda,
sampai kepada lembu, domba dan keledai.
• Herem
• Membinasakan dalam konteks
religious:
• Then they devoted to destruction
by the edge of the sword all in the
city, both men and women, young
and old, oxen, sheep, and donkeys.
(Jos. 6:21 NRS)
• They devoted the city to the
LORD and destroyed with the
sword every living thing in it-- men
and women, young and old, cattle,
sheep and donkeys. (Jos. 6:21 NIV)