Historicidade do Livro de Jó na Bíblia Hebraica
The historicity of the Book of Joshua, which details the conquest and division of Canaan under Joshua's leadership, has been a subject of ongoing discussion among scholars and theologians. The book itself is named after Joshua, the son of Nun, who is its central figure [2]. It covers the period from the death of Moses to Joshua's own death [1].
The Book of Joshua is structured into three main parts: the conquest of Canaan (chapters 1-12), the allocation of land to the Israelite tribes (chapters 13-22), and Joshua's farewell speeches and death (chapters 23-24) [1, 2]. This second section, detailing the land distribution, has been compared to the Domesday Book of the Norman conquest due to its comprehensive nature [1].
Jewish tradition, as reflected in the Babylonian Talmud, suggests that had Israel not sinned in earlier times, they would have received only the five books of the Torah and the Book of Joshua. The necessity of the Book of Joshua is explained by its inclusion of the arrangement and division of the land of Israel among the tribes, making it essential for all generations [3, 4]. This perspective highlights the foundational importance of the book for understanding the territorial claims and identity of the Israelite people.
Regarding authorship, Jewish writers and early Christian fathers generally attributed the book to Joshua himself [2]. However, modern scholarship notes that no contemporary assertion or sufficient historical proof exists to definitively confirm Joshua as the sole author, and this claim cannot be maintained without qualification [2]. The final verses of the book, which describe Joshua's death, clearly indicate that at least these sections were added by a later hand [2]. The book's narrative style, which sometimes shifts from direct discourse to historical narrative, has led some scholars to suggest interpolations, though such passages are often found in ancient manuscripts and are accepted by those who believe in the inspiration of the text [8].
The historicity of specific events within the Book of Joshua is also debated. For instance, the account of the sun standing still during the battle against the Amorites (Joshua 10:12-13) is presented as a miraculous event, celebrated in a war-song preserved in the "book of the Righteous" [9]. The author of Joshua is understood to have incorporated this passage from that external source [9]. Such accounts raise questions about the nature of the historical record—whether it is a literal, factual recounting or a theological narrative emphasizing divine intervention.
Another point of discussion concerns the presence of the Jebusites in Jerusalem. Joshua 15:63 states that the Jebusites dwelled in Jerusalem "unto this day." This phrase suggests a time of writing when the Jebusites were still present in Jerusalem, which was before David's conquest of the city [5]. Adam Clarke notes the historical complexities surrounding Jerusalem's early history, acknowledging that the Jebusites might have recovered parts of the city even if they were temporarily driven out, until David finally secured it [5]. This detail provides a potential chronological marker for the composition or editing of certain parts of the book.
The broader context of ancient Hebrew literature also informs discussions of historicity. The existence of pseudonymous books, such as 1 Enoch, which were accepted as genuine productions of ancient prophets, encourages skepticism regarding the dates and authorship of all ancient Hebrew literature [6]. While 1 Enoch is recognized for its eloquent denunciation of iniquity and commendation of righteousness, its pseudonymous nature highlights the challenges in definitively assigning authorship and precise dating to ancient texts based solely on internal evidence [6, 7].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Joshua, The Book of — Contains a history of the Israelites from the death of Moses to that of Joshua. It consists of three parts: (1.) The history of the conquest of the land (1-12). (2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (13-22), and the dismissal of the eastern tribes to their homes. This section has been compared to the Domesday Book of the Norman conquest. (3.) The farewell addresses of Joshua, with an account of his death (23, 24). This book stands first in the second of the”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Joshua, Book Of — Named from Joshua the son of Nun, who is the principal character in it. The book may be regarded as consisting of three parts: + The conquest of Canaan; chs. 1-12. + The partition of Canaan; chs. 13-22. + Joshua's farewell; chs. 23,24. Nothing is really known as to the authorship of the book. Joshua himself is generally named as the author by the Jewish writers and the Christian fathers; but no contemporary assertion or sufficient historical proof of the fact exists, and it cannot be maintained without qualification. The last verses, ch. (Joshua 24:2”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Nedarim 183a.44:3: Rav Adda, son of Rabbi Ḥanina, said: Had Israel not sinned in earlier times they would have been given the five books of the Torah and the book of Joshua alone. They needed the book of Joshua because it includes the arrangement of Eretz Yisrael. Since it contains the division of Eretz Yisrael among the tribes, it was required for all generations, but the other books of the prophets primarily detail the history of how Israel angered God and He sent prophets to admonish them. What is the reason, i.e., what is the allusion to this idea? It is stated: “For in ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Nedarim 22b.3: Rav Adda, son of Rabbi Ḥanina, said: Had Israel not sinned in earlier times they would have been given the five books of the Torah and the book of Joshua alone. They needed the book of Joshua because it includes the arrangement of Eretz Yisrael. Since it contains the division of Eretz Yisrael among the tribes, it was required for all generations, but the other books of the prophets primarily detail the history of how Israel angered God and He sent prophets to admonish them. What is the reason, i.e., what is the allusion to this idea? It is stated: “For in much”
- Joshua (Methodist/Wesleyan) “Adam Clarke on Joshua 15:63: The Jebusites dwell - at Jerusalem unto this day - The whole history of Jerusalem, previously to the time of David, is encumbered with many difficulties. Sometimes it is attributed to Judah, sometimes to Benjamin, and it is probable that, being on the frontiers of both those tribes, each possessed a part of it. If the Jebusites were ever driven out before the time of David, it is certain they recovered it again, or at least a part of it - what is called the citadel or strong hold of Zion, (see Sa2 5:7), which he took from them; after which the city fell wholly into”
- Introduction “1 Enoch (Book of Enoch), Introduction, section 22: a pseudonymous book was accepted in the locality of its recent composition as the genuine production of an antediluvian prophet, necessarily encourages scepticism as to the dates and authorship of all ancient Hebrew literature. It cannot be said that internal evidence attests the superiority of the Old Testament to the Book of Enoch; for no Hebrew prophet is more eloquent than its author in denouncing iniquity, commending righteousness, and inviting all men to place implicit trust in the final vindication of Divine justice. Internal evidence i”
- Introduction “1 Enoch (Book of Enoch), Introduction, section 5: and even to the conclusion, of the Babylonian Captivity.” That section of the Book of Enoch, extending from chapter lxxxii. to xc., contains an allegorical narrative of the royal dynasties of Israel and Judah, from which Archbishop Laurence constructs a history extending from Saul to the beginning of the reign of Herod the Great, and infers that the Book of Enoch was written “before the rise of Christianity; most probably at an early period of the reign of Herod.” The Archbishop adds: “That it could not have been the production of a writer who ”
- Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 10:6: the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera--So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these en”
- Joshua (Lutheran) “Keil & Delitzsch on Joshua 10:12: In firm reliance upon the promise of God (Jos 10:8), Joshua offered a prayer to the Lord during the battle, that He would not let the sun go down till Israel had taken vengeance upon their foes; and the Lord hearkened to the prayer of His servant, and the sun hastened not to go down till the defeat of the Amorites was accomplished. This miraculous victory was celebrated by the Israelites in a war-song, which was preserved in the "book of the Righteous." The author of the book of Joshua has introduced the passage out of this book which celebrates the mighty act”