Seevers, Boyd. Warfare in the Old Testament: The Organization, Weapons and Tactics of Ancient Near Eastern Armies. Grand Rapids, Mich.: Kregel, 2013. Hb. $34.95 Link to Kregel
While there are a few books on warfare in the ancient world, there are few that attempt to cover how the military functioned in the biblical period for the major people groups of the Bible. Boyd Seevers offers a historical survey of warfare in Israel, Egypt, Philistia, Assyria, Babylon and Persia. Because of the wide range both historically and culturally, the book is necessarily brief on details. It does, however, provide a basis for understanding biblical descriptions of warfare, which is likely the interest of most readers of the book.
Each section begins with a fictional story of a battle, told from the perspective of a soldier. For example, in chapter one Seever creates the narrative of Judah ben-Eliezer, a soldier about to participate in the attack on Jericho. In chapter 5 the story of Dagarat the Philistine introduces the reader to the Philistines as they engage King Saul. In chapter 9, we read about Chrysantes, a commander in the Median cavalry. These short stories are engaging and offer an insight into the content of the chapter. They are not the sort of thing one expects in a scholarly book, but Seevers intends them as a creative way to draw his readers into the topic at hand.
After setting the stage with a short story, Seevers offers a short “background” section explaining how a particular people connect with the story of the Bible. This means that the section is far from a comprehensive history of the nation, but only that narrow period of contact with Israel. After this background, Seevers describes the military structure and weaponry of the people. The chapters are divided into sections (infantry, navy, role of the gods, types of weapons, etc.) marked by marginal comments. Seevers does a good job describing the psychological warfare and cruelty of the Assyrians, something that can illuminate many prophetic texts (Jonah and Nahum, for example).
One special problem of warfare texts that Seevers treats is the meaning of the Hebrew word ‘eleph, traditionally translated as “thousand” (p. 53-55). As is well known, the word may refer to a military unit rather than a literal 1000. This means that instead of approximately 600,000 soldiers at the time of the Exodus, Israel had something like 5,500 units. This solves the problem of the extreme numbers in the Pentateuch. When Israel entered the Land in Joshua, they are portrayed as a small people compared to the Canaanites, but with an army of more than a half million they would have overwhelmed the Canaanite city states! In addition, when the city of Ai kills 36 men out of 3,000, Joshua sees this as a terrible defeat. If it is 36 men out of three military units, then perhaps a third or more of the soldiers were killed.
There are many line-art illustrations drawn from Ancient monuments or other illustrations. Rather than reproduce a photograph of the siege of Lachish, for example, the author’s brother Josh Seevers faithfully reproduced parts of that wall relief to illustrate elements of the text. This is the same style as Othmar Keel’s Symbolism in the Biblical World. This means that the Assyrian image of the Siege of Lachish appears many times in the text. I would have liked a section that collected photographs of the original as well as the line art, but the illustrations work well in the text.
At the end of the book, Seevers includes a “further readings” section for each unit of the book. These brief reading lists point the reader to more detailed studies of the military in the Ancient Near East. The book uses endnotes placed at the end of each chapter. I prefer footnotes, but the use of endnotes does make for smooth reading. When Hebrew appears in the text it is transliterated so the reader without Hebrew can follow the text without difficulty.
Missing in this book is any discussion of a theology of warfare in the Hebrew Bible. In addition, the problem of Holy War, sometimes called the Canaanite Genocide is not discussed. Almost nothing is said on the topic and there is no reference to placing a city “under the ban” (herem) as was Jericho (Joshua 1-6) and the Amalikites in 1 Sam 15. In addition, in 1 Sam 22 Saul puts the village of Nob “under the ban” when he orders the priests who helped David destroyed. While this book is historical in orientation and interested mainly in the material evidence of how Israel fought, a section on this extremely difficult problem would have been a valuable inclusion. On the other hand, the problem of war in the Old Testament is worthy of a monograph, perhaps a few pages would not be enough to do justice to the topic.
Conclusion. This book is a good introduction for the layman to the way the military functioned in the Ancient Near East. While the text does use some technical terminology, it is written for the non-professional. Most students of the Bible will benefit from reading this book alongside Joshua, Judges Samuel and Kings.
NB: Thanks to Kregel for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
But the Greek Old Testament regularly translates the Hebrew word צַדִּיק (tzadik) with δικαιοσύνη. This word can refer to both behavior and administrative justice, and to both individuals and to groups. Occasionally the LXX translates חֶסֶד (hesed) with righteousness (Gen 20:13, for example). It is hard to overestimate the importance of hesed in the theology of the Hebrew Bible. The word refers to the covenant loyalty of God who keeps his promises and does “loving kindness” toward his people. The word “righteous” in the Hebrew Bible therefore refers to a proper relationship rather than a legal status. One does righteousness in the Hebrew Bible use of the word.