Tribe of Benjamin
|Geographical range||West Asia|
|Period||Confederated Tribes of Israel|
|Dates||? – c. 1050 BC|
|Preceded by||New Kingdom of Egypt|
|Followed by||Kingdom of Israel (united monarchy)|
|Tribes of Israel|
According to the Torah the Tribe of Benjamin (Hebrew: שבט בִּנְיָמִין, Modern Shevat Binyamin, Tiberian Shevaṭ Binyāmîn, in the Samaritan Pentateuch the name appears as "Binyamīm" Hebrew: בנימים, "Son of my right hand") was one of the Tribes of Israel.
From after the conquest of the land by Joshua until the formation of the first Kingdom of Israel in c. 1050 BCE, the Tribe of Benjamin was a part of a loose confederation of Israelite tribes. No central government existed, and in times of crisis the people were led by ad hoc leaders known as Judges. (see the Book of Judges)
The entire tribe of Benjamin, women and children included, was almost wiped out by the other Israelite tribes after the Battle of Gibeah. The remnant of the tribe was spared and allowed to marry women of another town, whose husbands had been killed, to enable the tribe to continue. (Judges 19-21)[dead link]
Responding to a growing threat from Philistine incursions, the Israelite tribes formed a strong, centralised monarchy. The first king of this new entity was Saul, from the Tribe of Benjamin, (1 Samuel 9:1-2) which at the time was the smallest of the tribes. He reigned from Gibeah for 38 years (1 Samuel 8-31).
After Saul died, all the tribes other than Judah remained loyal to the House of Saul, but after the death of Ish-bosheth, Saul's son and successor to the throne of Israel, the Tribe of Benjamin joined the northern Israelite tribes in making David—then king of Judah—king of the united Kingdom of Israel and Judah. On the accession of Rehoboam, David's grandson, in c. 930 BCE the northern tribes split from the House of David to reform a Kingdom of Israel. The Tribe of Benjamin remained a part of the Kingdom of Judah until Judah was conquered by Babylon in c. 586 BCE and the population deported.
In the Blessing of Jacob, Benjamin is referred to as a ravenous wolf; traditional interpretations often considered this to refer to the might of a specific member of the tribe, either the champion Ehud, king Saul, or Mordecai of the Esther narrative, or in Christian circles, the apostle Paul. The Temple in Jerusalem was traditionally said to be partly in the territory of the tribe of Benjamin (but mostly in that of Judah), and some traditional interpretations of the Blessing consider the ravenous wolf to refer to the Temple's altar, as simile in regard to the heavy presence there of biblical sacrifices. Some scholars believe that it instead originates from the tribe having the figure of a wolf in its standard.
The Battle of Gibeah
The tribe of Benjamin is initially described in the Bible as being very pugnacious, for example in the Song of Deborah, and in descriptions where they are described as being taught to fight left handed, so as to be able to wrong foot their enemies (Judges 3:15-21, 20:16, 1 Chronicles 12:2) and where they are portrayed as being brave and skilled archers. (1 Chronicles 8:40, 2 Chronicles 14:8)
However, an abrupt change of character to one of placidity occurs in the text after a traumatic incident for the tribe. The Book of Judges recounts that an incident of the rape of a concubine who belonged to a member of the tribe of Levi, by part of the tribe resulted in a Battle at Gibeah, in which the other tribes of Israel sought vengeance, and after which the surviving members of Benjamin were systematically slaughtered, including women and children. When Benjamin was nearly extinguished, it was decided that the tribe should be allowed to survive, and the 600 surviving men of Benjamin were married off to women from the tribe of Machir, whose men had been killed when it was discovered that they had not participated in the war against Benjamin. (Judges 19-21)
When these events took place is subject to academic dispute. According to textual scholars,[who?] biblical text that describes the battle and surrounding events is considerably later, originating close to the time that they postulate as the date of the deuteronomist's compilation of Judges from its source material, and may exaggerate numbers and of modes of warfare, and additionally, the inhospitality that triggered the Battle is reminiscent of the Torah's account of Sodom and Gomorrah.
According to the Hebrew Bible, following the completion of the conquest of Canaan by the Israelite tribes after about 1200 BC, Joshua allocated the land among the twelve tribes. To Benjamin he assigned the territory between that of Ephraim to the north and Judah to the south, with the Jordan River as the eastern border, and included many historically important cities, such as Bethel, Gibeah, and encroached on the northern hills of Jerusalem. (Joshua 18:11-28)
Modern Israeli scholars have identified most of the towns mentioned in the Book of Joshua and that belong to the lot of Benjamin. Only those towns and villages on the northern-most and southern-most territorial boundary lines, or purlieu, are named in the land allocation—though, in actuality, all unnamed towns and villages in between these boundaries would still belong to the tribe of Benjamin. The Babylonian Talmud names three of these cities, all of which were formerly enclosed by a wall, and belonged to the tribe of Benjamin: Lydda (Lod), Ono (Kfar 'Ana = كفر ئنا - wherein is now built Or Yehudah), and Gei Ha-ḥarashim. Presumably, the westward boundary of the tribe of Benjamin would have stretched as far as the Mediterranean Sea. Marking what is now one of the southern-most butts and bounds of Benjamin's territory is "the spring of the waters of Nephtoah" (Josh. 18:15), a place identified as Kefar Lifta (كفر لفتا), and situate on the left-hand side of the road as one enters Jerusalem. It is now an abandoned Arab village. The word Lifta is merely a corruption of the Hebrew name Nephtoah, and where a natural spring by that name still abounds.
Though Jerusalem was in the territory allocated to the tribe of Benjamin (Joshua 18:28), it remained under the independent control of the Jebusites. Judges 1:21 points to the city being within the territory of Benjamin, while Joshua 15:63 implies that the city was within the territory of Judah. In any event, Jerusalem remained an independent Jebusite city until it was finally conquered by David in c. 11th century BC and made into the capital of the united Kingdom of Israel. After the breakup of the United Monarchy, Jerusalem continued as the capital of the southern Kingdom of Judah.
The ownership of Bethel is also ambiguous. Though Joshua allocated Bethel to Benjamin, by the time of the prophetess Deborah, Bethel is described as being in the land of the Tribe of Ephraim. (Judges 4:5) Then, some twenty years after the breakup of the United Monarchy, Abijah, the second king of Kingdom of Judah, defeated Jeroboam of Israel and took back the towns of Bethel, Jeshanah and Ephron, with their surrounding villages. Ephron is believed to be the Ophrah that was also allocated to the Tribe of Benjamin by Joshua.
Its situation, between the leading tribe of the Kingdom of Israel (Ephraim), and the leading tribe of the Kingdom of Judah (Judah),may have been prophesied in the Blessing of Moses, where it is described as dwelling between YHWH's shoulders. Some textual scholars view this as a postdiction - maintaining that the poem was written long after the tribe had settled there.
After the dissolution of the united Kingdom of Israel in c. 930 BCE, the Tribe of Benjamin joined the Tribe of Judah as a junior partner in the Kingdom of Judah, or Southern Kingdom. The Davidic dynasty, which had roots in Judah, continued to reign in Judah. As part of the kingdom of Judah, Benjamin survived the destruction of Israel by the Assyrians, but instead was subjected to the Babylonian captivity; when the captivity ended, the distinction between Benjamin and Judah was lost in favour of a common identity as Israel, though in the biblical book of Esther, Mordecai is referred to as being of the tribe of Benjamin, and as late as the time of Jesus of Nazareth some still identified their Benjamite ancestry.
- Genesis 49:27
- Jewish Encyclopedia
- Kitchen, Kenneth A. (2003), "On the Reliability of the Old Testament" (Grand Rapids, Michigan. William B. Eerdmans Publishing Company)(ISBN 0-8028-4960-1)
- Tractate Megillah 4a
- Walid Khalidi, All That Remains, Washington, D.C. 1992, pp. 300-303.
- 1 Chronicles 11:4-8
- Greenfeld, Howard (2005-03-29). A Promise Fulfilled: Theodor Herzl, Chaim Weizmann, David Ben-Gurion, and the Creation of the State of Israel. Greenwillow. p. 32. ISBN 0-06-051504-X.
- "Timeline". City of David. Ir David Foundation. Retrieved 2007-01-18.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- 2 Chronicles 13:17-19
- Joshua 18:20-28, esp 23
- Deuteronomy 33:12
- Richard Elliott Friedman, Who Wrote the Bible? (Harper San Francisco) (1987) ISBN 0-06-063035-3
- Esther 2:5
- Philippians 3:4b-6, “If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.”