JOSHUA
We can start our analysis of Joshua by picking up the topic that we discussed in the section on Leviticus and Numbers dealing with the terminology used to refer to someone who is not an Israelite by birth but comes to belong to the tribe. Once again we have a reference in chapter 6:25:
"Only Rahav the harlot and her father's family were spared by Joshua, along with all that belonged to her, and she dwelt among the Israelites-as is still the case. For she had hidden the messengers that Joshua sent to spy out Jericho."
The terminology used here is similar to that used to describe the blasphemer in Leviticus 24 and the other examples which you can find under the heading "Leviticus & Numbers" on the Torah page of this site. The Hebrew in this case is "b-kerev Israel" meaning near Israel. What is important is that this terminology is distinct from that used when referring to an Israelite. When identifying an Israelite, it is done by simply giving the name and "son of" someone and sometimes their tribal designation. But when referring to someone not born into the tribe, the phrases "dwell among", "near" or "with" is used. We know that Rahav is not an Israelite but came to belong to them.
JUDGES
There are many places in the Prophets and all the biblical writings where the phrase "God of our fathers" or something similar is used and many times when God invokes the covenant "made with your fathers." I cited many of these instances in my analysis of the Torah. However, I'll not continue to cite each one, as that would be tedious.
The story of Abimelech in Chapter 9 presents an interesting study in the social structure of a polygamous society, such as the Israelite community was at that time, and the relations between half-siblings. The current leader of Israel, Gideon or Jerubbaal, has died leaving 70 sons. In addition to these 70 "legitimate" sons by his wives, he has a son, Abimelech, by a concubine. This is the only son born to this concubine, apparently. Abimelech has decided that he wants to be the new leader of Israel. The story starts:
"Abimelech son of Jerubaal went to his mother's brothers in Shechem and spoke to them and to the whole clan of his mother's family. He said, 'Put this question to all the citizens of Shechem: Which is better for you, to be ruled by seventy men-by all the sons of Jerubbaal-or to be ruled by one man? And remember, I am your own flesh and blood.' His mother's brothers said all this in his behalf to all the citizen's of Shechem, and they were won over to Abimelech; for they thought, 'He is our kinsman.' They gave him seventy shekels from the temple of Baal-berith; and with this Abimelech hired some worthless and reckless fellows, and they followed him. Then he went to his father's house in Ophrah and killed his brothers, the sons of Jerubbaal, seventy men on one stone. Only Jotham, the youngest son of Jerubbaal, survived, because he went into hiding."
In the interest of efficiency, I'll summarize the body of the story. Abimelech is proclaimed king. Then the surviving brother, Jotham, calls out to the people, telling them Abimelech's power has been misbegotten and that they themselves have acted dishonorably toward the memory of his father, Jerubbaal, who had protected them and led them well. War breaks out and the story ends thus:
"But a woman dropped an upper millstone on Abimelech's head and cracked his skull. He immediately cried out to his attendant, his arms-bearer, 'Draw your dagger and finish me off, that they may not say of me, 'A woman killed him!' So his attendant stabbed him, and he died. When the men of Israel saw that Abimelech was dead, everyone went home. Thus God repaid Abimelech for the evil he had done to his father by slaying his seventy brothers; and God likewise repaid the men of Shechem for all their wickedness. And so the curse of Jotham son Jerubbaal was fulfilled upon them."
This story illustrates the overwhelming importance of the father's bloodline. Abimelech was trying to please and unite with his mother's family and had no value for the blood relation with his half-brothers. He was punished for this. Once again, the paternal relations are the predominant relations in the eyes of God.
Another passage worth looking at is chapter 12:8-10:
"After him, Ibzan of Bethlehem led Israel. He had thirty sons, and he married off thirty daughters outside the clan and brought in thirty girls from outside the clan for his sons. He led Israel seven years. Then Ibzan died and was buried in Bethlehem."
It could be that the meaning of "outside the clan" is to another clan of Israel, or it could be to an outside clan, this isn't clear. Nevertheless, it makes clear that the social structure was such that when a woman was married, she left her clan and became a part of her husband's.
Judges also contains the story of Samson and Delila. While this certainly is a very bad example of an intermarriage, there it is, nevertheless.
1 & 2 SAMUEL
1 Samuel introduces us to one of the most famous of biblical characters, King David. Who David's mother is is never mentioned. His father was Jesse, however the identity of his mother is never revealed. This reiterates the fact that one's identity was determined by one's father.
Another mention of an apparent intermarriage is in chapter 18:19:
"But at the time that Merab, daughter of Saul, should have been given to David, she was given in marriage to Adriel the Meholathite."
A Meholathite, as far as I have been able to discern, is not an Israelite tribe. This woman would have then gone to live in her husband's territory.
2 Samuel continues the story of David's Kingship over Israel. He had several wives and one of them was not an Israelite. His sons born to him in Hebron are listed in chapter 3:3:
"...the third was Absalom son of Maacah, daughter of King Talmai of Geshur;..."
In chapter 11, the character of Bathsheeba is introduced. Her husband at the time that David sees her is "Uriah the Hittite." The Hittites are one of the tribes which are prohibited for the Israelites to marry in Deuteronomy 7. This does not indicate, however, as the Orthodox assert, that this prohibition only applies to male Israelites. Deut. 7 states verbatim that Israelite women are not suppose to marry into these tribes. Furthermore, there are many examples of Israelite men marrying them and the status of the children are not questioned. There is no mention of any offspring from Bathsheeba and the Hittite. At any rate, she becomes David's wife and bears Solomon.
The next important character we come across without an Israelite mother is Tamar. Tamar apppears in chapter 13:1-4:
"This happened sometime afterward: Absalom son of David had a beautiful sister named Tamar, and Amnon son of David became infatuated with her. Amnon was so distraught because of his [half (the meaning of the hebrew is uncertain)]-sister Tamar that he became sick; for she was a virgin, and it seemed impossible to Amnon to do anything to her. Amnon had a friend named Jonadab, the son of David's brother Shimah; Jonadab was a very clever man. He asked him, ' Why are you so dejected, O prince, morning after morning? Tell me! ' Amnon replied, ' I am in love with Tamar, the sister of my brother Absalom! ' "
We have already stated that Absalom's mother was not an Israelite, but from a country called Geshur. In this story Tamar is described as the full sister of Absalom and therefore her mother was also not an Israelite. Tamar is, of course one of the most common of Jewish names.
1 & 2 KINGS
1 Kings chronicles the reign of King Solomon. He starts off his reign with a BANG by marrying the daughter of the Pharoah of Egypt and bringing her to live with him in Jerusalem. The Egyptians are one of the "acceptable" foreign tribes listed in Deuteronomy.
In chapter 4 one of Solomon's twelve prefects, Ben-abinadab, is listed as being married to Solomon's daughter, Taphath. At this point, we don't know of any other wife of Solomon other than the Egyptian, so we must assume that she is the mother. So much for matrilineal descent!
In chapter 5 we are introduced to the character of King Hiram of Tyre. Later in chapter 7:14 he is described as the son of a widow of the tribe of Naphtali and a Tyrian coppersmith. He is clearly not considered an Israelite as he is the King of Tyre, which is not in the Israelite's territory ( as the IDF could attest to ). He is very friendly with Solomon and helps him build the temple. Solomon in turns gives him some small lands near Tyre in appreciation which Hiram doesn't care for and apparently gives back. So, I'm sorry to say to you Orthodox Jews who may be reading, despite his Israelite mother, he is most definitely not an Israelite.
Solomon has a enjoyed a great reign, but in chapter 11:1-2 goes astray:
"King Solomon loved many foreign women in addition to Pharoah's daughter-Moabite, Ammonite, Edomite, Phoenician, and Hittite women, from the nations of which the Lord had said to the Israelites, ' None of you shall join them and none of them shall join you, lest they turn your he