I took a few long moments to battle the indecision that tugged at me, whispering in my ear that it was not too late to go back, to beg Shoshana to change her mind, and to plead with Risi not to leave me behind.
But I knew those were futile hopes. Shoshana was forever lost to me, and Risi planned to go up to Ramah with the betrayer and that madman I’d come across in the orchard, the one who’d called me a wild branch. She’d not even stopped to think about me while she’d skimmed over all Ronen’s sins and then threw herself into his arms just as I walked away.
With Risi gone, I doubted my welcome in Elazar’s house would have continued had I remained, but along with the pangs of grief at losing my sister, I could not help but miss Yoela as well. Even if she wasn’t truly my mother, she’d been kind to me, fussing over me just like with her own sons, but I knew I disappointed her just like I did the rest of them.
No longer would they have to tolerate my presence. They would forget me soon enough. And I would forget them. I had to. It hurt too much otherwise.
My long hesitation on the doorstep must have alerted someone inside to a visitor because the door swung open, and to my surprise, my cousin Mataro himself stood in the doorway, a deep frown on his face as he looked up at me. A good bit heavier than I remembered, his skin was still marked from the boils he’d suffered when his parents died during the plagues, and his hair was stringy and thinning on top.
“Who are you?” he said, voice gruff and eyes bleary, as if he’d just awoken from sleep at midday. The gust of wine-laden breath that accompanied the question made it clear why he seemed so unsteady on his feet.
It had been a very long time since I’d spoken my mother tongue, other than a few words here and there to the animals, since my sister adamantly refused to speak it with me once she decided she wanted to be a Hebrew. But I hoped I remembered enough to make myself understood.
“Hello, Mataro,” I said. “I have come back.”
With his brow furrowed in confusion, he scrutinized my face, and by the scowl he gave me, I fully expected to be turned away. But then I saw the moment he recognized my two-colored eyes. His own went wider, and his jaw slackened.
“Lukio?”
I nodded.
“How are you here?” He bent his head forward, gaze moving up and down the busy street, expecting Risi to be with me, no doubt. “And where have you been all this time?”
“With the Hebrews,” I said, working hard to quell the images of Elazar’s home and the faces of each of the people I’d lived with on the mountain of Kiryat-Yearim. They don’t want you, I reminded myself.
“The Hebrews?” He laughed, the sound rusty and followed by a phlegmy cough. “Well now, isn’t that an interesting turn of events?”
Before I could ask him to clarify his statement, he folded his arms across his chest, and for the first time really looked me up and down, his gaze becoming more sober with every moment.
“You’ve grown up! Nearly as big as your father, I would guess. And I’m certain your days of growing are far from over.” He reached out and clamped a sweaty palm on my shoulder, eyes flaring a bit when he gripped the hardened muscle I’d earned from all my months of woodcutting. Then a sly smile spread across his face, and I swore I saw a glitter of silver in his dark brown eyes as his fingers gripped even tighter.
“It’s good to have you back where you belong, Lukio. Welcome home.”
A Note from the Author
After digging around in the book of Samuel, I found myself wondering, what was life like for the tribes of Israel during this time and what made them later demand a king so vehemently? Why did the Ark of the Covenant get left on the mountain of Kiryat-Yearim for seventy years until King David “discovered” where it was and brought it to Jerusalem, even though the Mishkan (Tabernacle) had actually been rebuilt at Nob (which is near Jerusalem) sometime in the interim? And what did the contentious relationship between the Hebrews and Philistines look like during this period in history?
Also during that time I had the opportunity to travel to Israel. When we drove up the coast and through the hills just west of Jerusalem, our tour guide said, “This is precisely the area through which the cow-drawn cart carrying the Ark of the Covenant traveled on its way from Ekron to Beth Shemesh.” And right then, I had a flash of inspiration and wondered, what if someone other than the kings of Philistia followed that strange parade? And what if it was two children? And even more interesting, what if it was two Philistine children? As an adoptee myself and the mother of adopted children, I was intrigued with the idea of a Hebrew family bringing these two enemy orphans into their home and showing them the beauty of living in Covenant with Yahweh. Of course, as we have seen in To Dwell among Cedars, those two “wild branches” had very different reactions to their new life.
But who were the Philistines? Where did they come from, and why did they feature so prominently in the Old Testament? Most of us know them as “bad guys of the Bible,” or perhaps we only remember the story of Samson and that awful Delilah who cut his hair. Once I began doing research for this series, I was shocked to find that until fairly recently there was not a whole lot known about them or their culture, and, like as with all archeology, there are a lot of disagreements, conjectures, and sometimes just plain fictions built around the scanty (in relation to other ancient cultures) material evidence of their existence along the coast of Israel.
Fortunately, in the past few years, some really exciting discoveries have been made in what was once Gath, Ashdod, and Ashkelon, and some of the pottery and other materials pulled from the ground over the past few decades have been making the case for proving what the Bible always said—that the Philistines were an Aegean people who arrived by ship on the coast of Canaan. Recently released DNA evidence (taken from Philistine cemeteries) has proved that they most likely came from the island of Crete, which is called Caphtor in the Bible (Jeremiah 47:4; Amos 9:7). How exciting that we live in a time that even the bones of the long dead can speak truth to us and prove the historicity of the Word!
Since during the latter Bronze Age the residents of Crete were the Mycenaeans (and before them the Minoans), both of whom left some fairly strong evidence of their own surprisingly advanced and distinctive cultures, I used some of their histories and language (known as Linear B), along with the Egyptian mentions of conflicts with the Sea Peoples and references in the Bible to their national character, in order to piece together an idea of what this enigmatic group might have been like. And as usual, all inaccuracies are a product of my own overactive imagination.
Unfortunately, the practice of puppy threshold sacrifice is a real one, proven by excavations in ancient Philistine cities (as hard as it is to read), and it is possible that babies also might have sacrificed in this way, according to similar burial practices under Philistine homes. Also, Lukio’s favorite pastime with his friends was a common game, since dice from that period (with the exact number of dots as on our modern dice!) have been found in Philistine cities as well. One of the few words we know for sure are Philistine is seren which means lord, and is seems to be interchangeable with the designation king used in the Old Testament for the rulers of the five city-states collectively known by us as Philistia.
The other interesting aspect of this time period for me was the line of succession for the seat of High Priest, which had originally been designated as that of Aaron’s son Eleazar (yes, the same one from Shelter of the Most High). Somehow, and no one knows why, that honor moved to the line of Itamar, who was another son of Aaron, and continued to be passed down through Itamar’s lineage until the time of David, when he reappointed a descendant of Eleazar as High Priest.
When I stumbled over ancient writings by the Samaritans that said that a civil war broke out between the priests who supported Itamar’s line and priests who supported Eleazar’s (of which there is no evidence either way), my imagination was sparked. I wondered, what if there were a group of priests who were so upset about this shift in the succe
ssion of the High Priesthood that they were willing to set off a war with their tribal brethren for the sake of getting their hands on the Ark and rebuilding the Tabernacle in a new place?
The Bible is silent on what—if any—struggles happened after the destruction of Shiloh (which has been proven by recent evidence of devastating fires in the exact time period in which the Bible places these events), but as history shows us time and time again, human beings are prone to power struggles, especially when issues of religion and politics are at the center of those conflicts.
I find it very doubtful that everyone was happy with the shift in succession and that everyone believed Samuel truly spoke for God. Even Jesus says that a prophet is not honored in his own country (John 4:44). Just ask the rest of the prophets, both Old Testament and New, who endured all sorts of persecution and, often, horrific deaths for speaking the truth. The tribes of Israel during this time were nothing close to a unified nation, were regularly at each other’s throats, and were so influenced by the nations around them that Samuel had a hard road to climb as the final Judge of Israel in getting them to repent, throw off their idolatrous ways, and bow their knees to Yahweh at Mizpah (1 Samuel 7:5–6).
Kiryat-Yearim (which literally means “the city of forests”) is a fascinating place, and one in which recent excavations have given us tantalizing clues as to its importance in the history of Israel. For example, a platform was discovered near the summit where some have conjectured that the Ark may have stood at one point (although that is highly contested, but still intriguing). And yes, ancient thick forests once stood in this region, most of which were destroyed either by Philistine demand for timber for their iron forges, numerous invading armies that used the trees for their voracious war machines, or by shifts in climate and/or devastating erosion over the past few thousand years. Thank the Lord that the people of Israel have been gradually replanting those beautiful forests and the Land is indeed blooming like a rose again (Isaiah 35:1).
As one will note by reading 1 Samuel 5–7:2, there is no mention of a special blessing on the household of Abinadab and his son Elazar for guarding the Ark, but I took a bit of artistic license and conjectured that if Yahweh blessed Obed-Edom during the three months the Ark resided in his household (2 Samuel 6:11), then perhaps Abinidab’s clan and even the ground upon which the Ark stood might have been affected in a similar way over a seventy-year period. I also took some artistic license with the earthquake at the beginning of the story, since the Bible says nothing about the ground shaking to cause Dagon to fall. This was purely for dramatic effect and to sow some doubt in the minds of the people as to the cause of the destruction of their god. But who knows exactly how it all came about, especially since the coastal region of Israel is highly prone to seismic activity. However it happened, it certainly scared the Philistines out of their wits and showed them that their sightless god was without power.
It’s certainly been fun to dig into a different era of history, study some fascinating cultures, and discover new characters, and I hope you have enjoyed the beginning of this journey to ancient Israel with a brief stopover in ancient Philistia and that you are eager to find out how Lukio’s story will resolve in Between the Wild Branches.
I’d like to first thank my family. Chad, for carrying a lot of the burden for our cross-country move, which, of course, happened to coincide with the week before the deadline for this book, and also for always being my hero. For Collin, for being such an encourager, and for putting up with having to cook his own food to feed his teenage appetite many nights. For Corrie, who listened to me read this book out loud and who is always so quick with both much-needed hugs during times of overwhelm and generosity with her time and assistance while I work.
Denise Thayne, thank you for giving me some extra space to focus during some of those difficult deadline-crunching days by inviting my kids to your house and blessing them with your time and attention, and also for your continuous prayer support and encouragement.
Joanie Shultz, I cannot begin to thank you enough for reading this entire manuscript not just once but twice during my editing overhaul and for such helpful critiques on both passes. Tina Chen and Ashley Espinoza, thank you both as well for your beta reads of this book and for your helpful comments that give me objective insight when there are things I don’t see because I’m too close to the project.
Rel Mollet, there are no words to describe the incredible help you have been to me over these past couple of book launches. Your attention to detail, your creative and insightful suggestions, and your willingness to handle some of the tasks that drain me most during my busiest seasons has been a game changer. Tamela Hancock Murray, I am so grateful for your support and encouragement, as always, along with that of the rest of the Steve Laube Agency. I am so honored to be called one of your authors.
Raela Schoenherr and Jen Veilleux, I can never thank you ladies enough for your editing expertise, for your fantastic suggestions that sometimes take my stories in wonderful new directions I hadn’t expected, and for being such enthusiastic supporters of both me and my work. (And special thanks to Jen for working through my edits while serving as a volunteer firefighter in the midst of the COVID-19 pandemic—you awe me, gal!) I cannot express how grateful I am to work with you both and all the wonderful people at Bethany House Publishers who take my stories from early manuscript to a gorgeous book that readers cannot wait to get their hands on. Jennifer Parker, thank you for creating such a unique and eye-catching cover for Eliora’s story that is the perfect blend of ancient and modern.
Finally, thank you to my team of Wanderers who are my first-line cheerleaders and are so faithful to read my books and share their enthusiasm with others. And thank you to every single reader who spends their precious time reading my stories, sending me sweet notes of encouragement, and writing reviews to help other readers discover my books as well.
May the Lord bless you and keep you. May he make his face to shine upon you and be gracious to you. May he lift up his countenance upon you and give you peace. (cf. Numbers 6:24–26)
Questions for Conversation
What understanding did you have, if any, about the Philistines before reading this book? Did your perception of them change in any way? What contrasts do you see between their culture and the Hebrews’ way of life?
Do you know anyone who has been either adopted from another culture as an older child or perhaps has immigrated from another cultural background? What challenges do you think are inherent in such drastic changes in life circumstances?
In the eight years since we first encounter Ronen, he becomes so caught up in his uncle’s political beliefs that he loses much of his passion for music. Are there ways in which you have allowed distractions to creep in and undermine your own desire to worship the Most High?
Eliora and Lukio (Natan) have a special relationship rooted in common loss and history. Do you have a special bond with your own sibling(s)? If not, does this story make you yearn for a deeper connection?
For readers of Connilyn’s previous series, did you catch the subtle connection to another of her books? Did that tie-in surprise you?
Ronen struggles with his decision to not only go against his family, but also against men who he has always considered godly authorities. What circumstances might cause you to question or even stand up to those who are in authority within the body of Christ?
What parallels do you see between the Ark of the Covenant and our Messiah Yeshua? Especially in relation to this story, have you observed ways his name is misused or wielded improperly by those either within the church or outside of it?
In the Bible we encounter Samuel as a child (1 Samuel 1–3) and then we more or less don’t hear much about him until he is an old man (1 Samuel 7). What new insights did you glean about him here during these interim years?
Are there ways that you, like Eliora, find yourself trying to work harder to “make a place for yourself at the table” instead of relying on Yeshua’s finished w
ork at the cross to seal your adoption into the family of God?
What do you anticipate Lukio’s journey will look like in Between the Wild Branches? What do you hope will have occurred in Ronen’s and Eliora’s lives in the meantime?
Connilyn Cossette is a Christy Award and Carol Award winner, whose books have been found on ECPA and CBA bestseller lists. When she is not engulfed in the happy chaos of homeschooling two teenagers, devouring books whole, or avoiding housework, she can be found digging into the rich ancient world of the Bible to discover gems of grace that point to Jesus and weaving them into an immersive fiction experience. Although she and her husband have lived all over the country in their twenty-plus years of marriage, they currently call a little town south of Dallas, Texas, their home. Connect with her at ConnilynCossette.com.
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Table of Contents
Cover
Books by Connilyn Cossette
Title Page
Copyright Page
Dedication
Contents
Map
Part One 1
2
3
4
5
6
7
8
9
10
11
Part Two 12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
To Dwell among Cedars Page 35
