How does Joshua’s altar-building on Mount Ebal (Joshua 8:30–35) align with other historical records of Canaanite territory?

Historical and Scriptural Background

Joshua 8:30–35 describes how “Joshua built an altar to the LORD, the God of Israel, on Mount Ebal.” This event followed the Israelite victories at Jericho and Ai. According to Scripture, Joshua brought together all the people of Israel—along with their elders, officers, and judges—so that they might reaffirm the covenant. As written:

“Then Joshua built an altar to the LORD, the God of Israel, on Mount Ebal, as Moses the servant of the LORD had commanded the Israelites. He built it according to what is written in the Book of the Law of Moses—an altar of uncut stones on which no iron tool had been used. And on it they offered burnt offerings to the LORD and sacrificed peace offerings.” (Joshua 8:30–31)

This passage reflects instructions previously given in Deuteronomy 27:4–5:

“And when you have crossed the Jordan, set up these stones on Mount Ebal as I am commanding you today, and coat them with plaster. And there you shall build an altar to the LORD your God, an altar of stones. Do not use an iron tool on them.”

Mount Ebal in the Broader Canaanite Context

1. Proximity to Prominent Canaanite City-States

Mount Ebal is located near Shechem, a city known to have been a significant political and religious hub in the Late Bronze Age. Egyptian texts, including the Amarna Letters (14th century BC), refer to Shechem’s local rulers, underscoring its importance in the region. Having an altar near this prominent city draws attention to the biblical narrative’s consistency with territorial distinctions recorded at the time.

2. Impact on the Surrounding Territories

Archaeologists and historians studying central Canaan have noted that the region contained numerous city-states, each with its own deity or cultic practices. By building an altar on Mount Ebal, Joshua was effectively establishing a contrasting sacred site devoted to the LORD amidst territories that were recognized as Canaanite. This aligns with known patterns of religious practice in antiquity, in which sacred sites typically stood on elevated places near urban centers.

3. Highlighting a Legal and Covenant Renewal Setting

The biblical record underscores that Ebal was not merely chosen for strategic military reasons but for covenant renewal in accordance with the instructions given through Moses. Culturally, covenant renewal ceremonies in the Ancient Near East often took place on mountains or at key border locations symbolically tied to ownership and dedication. Mount Ebal’s location near an influential hub like Shechem fits the ceremony’s emphasis on establishing a distinct commitment to God.

Archaeological Exploration of Mount Ebal

1. The Current Excavation Findings

Notable excavations on Mount Ebal were conducted in the late 20th century, particularly by archaeologist Adam Zertal. These explorations uncovered a rectangular structure, surrounded by other smaller installations, containing large quantities of animal bones (primarily of species considered “clean” or acceptable for sacrifice) and pottery shards dating to the early Iron Age. Some identify this structure as an altar, which, if correct, aligns significantly with the Joshua 8 account.

2. Correlation with Scriptural Requirements

The discovered site included evidence of uncut stones, consistent with prohibitions against using iron tools in constructing Israelite altars (compare Joshua 8:31). This similarity in altar-building technique and usage of certain materials highlights a congruence between archaeological data and the biblical text’s description regarding the form of the altar.

3. Skeptical Views and Responses

While some scholars contend that the Mount Ebal site was either a watchtower or another form of communal structure, the remains of sacrificially appropriate animal bones suggest a cultic function. Such evidence strengthens the argument that the structure aligns with the scriptural details describing a place of sacrifice.

Alignment with Canaanite Territory Records

1. Documentation of Regional Boundaries

Ancient inscriptions and documents (e.g., the Amarna Letters) outline various Canaanite city-states, noting that territory shifted frequently. The biblical account situates Mount Ebal within the heart of Canaan, a position likewise seen in external records that speak of Shechem’s influence over the central highlands.

2. Trade Routes and Political Influence

Mount Ebal, near the ancient city of Shechem, was close to pivotal trade routes that traveled through central Canaan. This position would have made Shechem (and by extension Mount Ebal) a point of cultural, economic, and religious significance. Joshua’s altar-building at Ebal would have been a vivid declaration of devotion to the LORD directly within a territory historically tied to Canaanite practices.

3. Cultural Continuity and Religious Transition

Placing an altar in a region known for Canaanite worship highlights the biblical record’s account of the gradual replacement of Canaanite religious traditions by Israelite worship practices. This is consistent with observable patterns in the archaeological record that show shifts in pottery styles, fortification methods, and religious artifacts, reflecting the gradual transformation in the region’s cultural identity.

Consistency with Other Scriptural Accounts

1. Echoes of Moses’ Instructions

Moses explicitly instructed the Israelites to set up an altar on Mount Ebal and write the Law on stones, indicating a full covenant renewal in the land (Deuteronomy 27:2–8). The account in Joshua 8:30–35 fulfills this command, demonstrating continuity between the Pentateuch (the Torah) and the historical books.

2. Covenant Ceremonies in Israel’s Narrative

Elsewhere in Israel’s history, such as in 2 Chronicles 15:8–15 and Nehemiah 8:1–8, renewal ceremonies follow a pattern: public reading of the Law, sacrifices, and reaffirmation of commitment to God. Joshua 8 stands as an early prototype of these covenant gatherings. Historical and archaeological data—including discovered altars and ritual spaces—complement the biblical narrative of repeated renewals and official public declarations of faith.

Conclusion

By examining the archaeological records of Mount Ebal, references to Shechem in the Amarna Letters, and the broader contextual data regarding Canaanite city-states, the altar-building event of Joshua 8:30–35 is shown to align with known historical and cultural practices in the Late Bronze to early Iron Age periods. The physical remains, especially the structure unearthed by Adam Zertal, provide compelling material correlations to the biblical text’s descriptions of an Israelite altar constructed without iron tools and used for sacrifices of clean animals.

Furthermore, the location on Mount Ebal, at the edges of Shechem’s territory, coincides with what historical sources describe about the significance of that region during the conquest period. These details underscore the Scriptural narrative’s coherence with contemporary extrabiblical documentation, illustrating a consistency between what was recorded in the Book of Joshua and what can be studied today through archaeological and historical research.