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HSntal), 23:1) Joshua apportions "these nations that remain as an inheritance" (23:4) for Israel. The irony of Joshua's "choice," or rather the choice made for him by the author, of the word "inheritance" (na/fa/£) to describe the remaining nations would not have been lost on the assembled Israelites. To the reader who has just read the word thirty-nine times in chs. 13-21:3^-all about the land—it screams. Israel's promised inheritance was supposed to be the land, not the remaining nations (Deut 4:21, 38; 12:9-10; 15:4; 19:10,14; 20:16; 21:23).

In w. 3-4 the narrator's dispassionate neutrality towards the world of the story contrasts with God's affection. " God, on the other hand, "saw that the light was good," an evaluation that implicates him in the story world. And, at the very moment when the narrator is revealing God's involvement in the story world he is also demonstrating his own separation from it by displaying his ability to know the minds of the characters who inhabit that world, including even the mind of God. Moreover while God sees that the light is good the narrator's knowing of God's mind is not even represented by a cognitive verb let alone a perceptual one.

But he does not want his human counterpart to know that. So he chides Samuel for the reasonable assumption that because he chose a big fellow for his first king that God would be likely to do the same in the case of the second. Another important example, which will be studied in detail in ch. 3 below ("A New Generation In Israel"), is the uncomplimentary difference between the actual reason for the failure of total conquest (Judg 2:23, a narratorial revelation), and what God wants to believe is the reason 0udg 2:21) and what he tells Israel, in public, is the reason 0udg 2:3).

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