September 11th: In Memoriam

I am a denier of the official 9/11 story proposed by the United States government and its officials. We have been lied to and the lies continue to perpetuate 9 years later. There are five clues, amongst many others, that prove to me that there are immense discrepancies in the "official story":

1) The Five Dancing Israelis found in NJ high-fiving as the Towers were coming down.
2) The so-called "terrorists'" evasion of America's most sophisticated air defense sytem.
3) Amidst the rubble, the infamous Passport was found intact along with the Note, "Death to America---Allah lives" in a plastic bag.
4) Eyewitness accounts of hearing explosives (including NYC firemen) at the bottom of both Towers.
5) The mysterious collapse of Building 7 at 5:21 pm. This one was not brought down by planes, but apparently by demolition.

It is quite evident that something is being suppressed here...the criminals still remain at large and have yet to be brought to justice. The Islamaphobia that is being propagated by the international Zionist mediaplex is atrocious. What the oligarchs are seeking to do is deny a religious group of their human rights. This too is a bestial travesty. I may not agree with an individual's religious philosophy, but I would never seek to deny someone their human rights. I couldn't even do it to the Zionist thugs.

On that note, I want to extend my deepest sympathies to the families who lost loved ones on that fateful day of September 11, 2001. My prayers are with you. May you find strength during this very tragic time.

Shalom,
Neyo Webster.

Ashkenazi Jews are NOT descendents of the Biblical Israelites!

"The main part of Jewry was never in Judea and had never come out of Judea." (H.G. Wells, Outline of History, p. 494) This is a video showing different sources that state that the Ashkenazi Jews are not in any way descendents of the Biblical Israelites.

Was Caleb And Job An Edomite? Can Strangers Be Saved?

Interesting study on the biblical/historical figure, Caleb.

Who Were the Hebrews?

Old Testament Life and Literature (1968)
Gerald A. Larue

Chapter 8 — Who Were the Hebrews?

ACCORDING to biblical tradition, the Hebrews are peoples descended from Shem, one of Noah's sons, through Eber, the eponymous ancestor, and Abraham. Gen. 7:22 f., reports that the flood destroyed all life except that in Noah's ark; consequently, the whole human family descended from Noah and his sons: Japheth, Ham and Shem. As yet, not all of the names of eponymous ancestors in the family lines can be identified,1 but some probabilities are listed in Chart 6.

From Shem, through Arpachshad and Shelah came Eber, the eponymous ancestor of the Hebrews, and from his descendants through Peleg, Reu, Sereg and Nahor came Terah, the father of Abram and his brothers Nahor and Haran. It becomes clear that if "Hebrews" are descendants of Eber, then others besides those of Abraham's line would be included (see Gen. 10:25-27).

Read Gen. 12-25
With Abraham the story of the Hebrews begins, and it is clearly stated that Hebrew origins lay outside Canaan. The summons to leave his ancestral home and journey to Canaan is accompanied by a promise (Gen. 12:2) that becomes a submotif in patriarchal accounts, re-appearing again and again (cf. Gen. 13:14 f., 15:5 f., 18:10, 22:17, 26:24, 28:13 f., 32:12 f., 35:9 ff., 48:16), finally taking covenantal form (Gen. 17:14 ff.). The promise has two parts: nationhood and divine blessing or protection. The precise location of the nation-to-be is not specified but was, of course, known to those hearing or reading the account. The promise of blessing signified the unique and particularistic bond between Yahweh and his followers, so that the enemies of Abraham or the nation were enemies of Yahweh, and those befriending Abraham and/or the nation would be blessed. With this assurance, Abraham journeyed to Canaan, Egypt, the Negeb, Hebron, Gezer, Beer-sheba and back to Hebron where he and his wife Sarah died.

The descriptions of Abraham are not uniform: at times he appears as a lonely migrant, at others as a chieftain, head of a large family, or as a warrior. Factual details about the patriarch are difficult to establish, for his real significance lies in what is often called "inner history," through which those who looked to Abraham as a forefather gained understanding of themselves as "people of the promise" and attained, a sense of destiny and an appreciation of their particular relationship to their deity. We have noted earlier that some Abrahamic traditions coincide with information coming from Nuzi, which would place Abraham in the Middle Bronze era.



We read that Abraham, in response to a divine summons, left Mesopotamia and journeyed to Canaan with his wife, Sarah, and nephew, Lot. It is clear that the people were meant to recognize themselves as a community originating in a commission from God and in the unwavering, unquestioning obedience of Abraham. The journey itself was more than a pilgrimage, for it constituted the starting point of a continuing adventure in nationhood. Nor are the travelers without vicissitudes, but throughout famine, earthquake, fire and war, they are protected by Yahweh.

Gen. 14, in which Abraham is called a "Hebrew" for the first time, records a battle between the patriarch and kings of countries or areas as yet unidentified for certain and associates him with the Canaanite king of Jerusalem. It is possible that reliable historical data are preserved here.2 The account of the destruction of Sodom and Gomorrah may also rest in some memory of a shift in the earth's crust that destroyed the cities of the plain. Tradition associates Abraham with Hebron, and if Jebel er-Rumeide is the site of this ancient city, it is evident that a powerful city was located here in the Middle Bronze period.3

Abraham's adventures in the Negeb, the problems of grazing and watering rights, and the digging of a well at Beer-sheba4 echo genuine problems of the shepherd. The episode involving Sarah and King Abimelech (a doublet of Gen. 12:10 ff.) introduces Sarah's relationship to Abraham as both wife and sister, a relationship which in Hurrian society provided the wife with privileged social standing. It may also be interpreted as an historic link with the cultures of the upper Euphrates.5

The close relationship between the Hebrews and the people of the desert and steppes is recognized in the story of Ishmael, the nomadic first son of Abraham; but it is through Isaac, the second son about whom so very little is recorded, that the Hebrews trace their own family line. Both Isaac and his son Jacob maintain a separateness from the people among whom they dwell, taking wives from among their own kin in Haran (Gen. 24; 28). The story of Jacob, who becomes Israel, and his twin brother Esau, who becomes Edom, is colored with rivalry, trickery and bitter misundertanding but also contains echoes of Hurrian custom. In Hurrian law, birthright could be purchased, and some of the terminology associated with Isaac's blessing of his sons reflects Hurrian patterns.6

The stories about Jacob also accord with Nuzi (Hurrian) law for it is recorded that a man may labor for his wife.7 In dealing with his uncle Laban, Jacob's trickery was matched by his uncle's deceptive acts. There is no condemnation of chicanery but, rather, the attitude that to best a man in a business contract revealed cleverness. When Jacob's hopes to inherit his uncle's estate were dashed by the birth of male heirs, he broke contract and fled, and it was only when a new contract was made that relationships were healed. The account of Jacob's night wrestling with an angelic visitor has probably come down to us through various recensions, for it now contains two aetiological explanations: one concerning the name "Jacob-Israel" and the other giving the reason why the ischiatic sinew is not eaten by Hebrews. Other traditions associate Jacob with Bethel and Shechem.

Joseph, the son of Jacob, was sold into slavery by jealous brothers and rose to high office in Egypt. When his father and brothers migrated to Egypt to escape famine, they were regally received and encouraged to settle. Documents attesting to the custom of admitting nomadic groups into the country in time of famine are known from Egypt, and the Joseph stories reflect many accurate details about Egyptian life and may be derived in part from Egyptian tales, as we shall see. The pharaoh under whom Joseph rose to power is not identified.

It is quite possible, as A. Alt has argued, that the patriarchs were founders of separate cults or clans in which distinctive names for the deity were compounded with patriarchal names.8 Hence, the deity was known as "the Shield of Abraham" (Gen. 15:1), "the Fear of Isaac" (Gen. 31:42, 53), and "the Mighty One of Jacob" (Gen. 49:24). Individual representations were later fused and equated with Yahweh, and individual clan heroes were placed in an historical sequence and made part of a single family line from Abraham to Jacob (Israel).

Read Exod. 1-6
After what appears to be an extended period of time, the Hebrews increased in numbers and became a mighty multitude, and a pharaoh who was indifferent to the Joseph traditions inherited the throne and persecuted the Hebrews, pressing them into virtual enslavement. Moses, a desert refugee from Egyptian justice, became associated with the Kenite people. On the slopes of Mount Sinai in a dramatic encounter with Yahweh, he was commissioned to act as deliverer of the Hebrews. In the clash with Pharaoh, the god-king's power was overshadowed by Yahweh through a series of horrendous events in which the Nile was turned to blood and plagues involving frogs, gnats, flies, cattle, boils, hail, locusts and darkness are ultimately climaxed by the death of all the first-born children of Egypt (Read Exod. 7-11). This final act, associated in tradition with the Passover festival, persuaded Pharaoh to release the Hebrews. Shortly after the Hebrews departed, Pharaoh changed his mind and pursued them. At the Sea of Reeds, Yahweh permitted the Hebrews to pass through the waters unscathed but overwhelmed the Egyptians. The Hebrews pressed into the wilderness to Mount Sinai where the law was given and there they entered a covenant with Yahweh (Read Num. 14:39f.). After an abortive attempt to seize Canaan by penetrating from the south, they moved eastward and, after many setbacks, took up a position on the eastern side of the Jordan, just north of the Salt Sea. Here Moses died, and under his successor, Joshua, the attacks on Canaan were launched.


PROBLEMS WITH DATES AND PLACES

Efforts to date the patriarchal period have not been particularly rewarding, for biblical chronology is complex. In the P source, 215 years pass between the time of Abraham's journey to Canaan and Jacob's migration to Egypt (see Gen. 12:4b, 21:5, 25:26, 47:9), and the period spent in Egypt is given as 430 years (Exod. 12:40 f.), making a total of 645 years before the Exodus. As we shall see, most scholars date the Exodus near the middle of the thirteenth century, so that Abraham would leave Mesopotamia at the beginning of the nineteenth century, and Jacob's journey to Egypt would occur about 1700 B.C. Unfortunately, date variations occur in some manuscripts. In the LXX, Exod. 12:40 includes time spent in both Egypt and Canaan in the 430-year period (some manuscripts read 435 years). According to this reckoning, Abraham's journey would fall in the seventeenth century and Jacob's in the fifteenth century.

The early nineteenth century date for Abraham places his departure from Mesopotamia at the time of the Elamite and Amorite invasion. It harmonizes with the conclusions of Nelson Glueck, who found that between the twenty-first and nineteenth centuries B.C. the Negeb was dotted with hamlets where inhabitants, having learned how to hoard water, engaged in agriculture and tended small flocks. Such settlements would provide stopping places for Abraham and his retinue.9 The seventeenth century date for Jacob's settlement in Egypt coincides with the Hyksos invasion of Egypt, lending support to Josephus' hypothesis, for Hebrews may have been part of this movement.

The second pattern of dating would place Abraham in the time of Hammurabi of Babylon and would give strength to the argument that the mention of King Amraphel of Shinar in Gen. 14:1 is a Hebraized reference to Hammurabi. Abraham would, therefore, be in Canaan during the Hyksos period, and Joseph would have risen to power in the Amarna age. The close of the Amarna period brought to power leaders hostile to Akhenaton and possibly also to those he had favored.

Whatever the correct date for Abraham may be, he represents the beginning of the nation to the Hebrews. Yahweh's promise to the patriarch and his successors is considered to be the guarantee of national existence (Num. 32:11). There are no references to Abraham in the writings of the eighth century prophets, for then stress was laid on the Exodus as the starting point of the nation. In the seventh and sixth centuries, and in the post-Exilic period, the Abrahamic tradition came to the fore once again.


MIDDLE BRONZE AGE POTTERY FROM THE EXCAVATION OF HEBRON. If Abraham went to Hebron during the time of the Hyksos, he would have found a city surrounded by a massive stone wall with huge reenforcing towers. Graceful clay jugs, bowls, and juglets, like those pictured here, would be in common use.

Efforts to determine the date and route of the Exodus have been disappointing. Josephus placed the Exodus at the time of the overthrow of the Hyksos by Ahmose in the sixteenth century, a date that is far too early. Biblical evidence is limited. I Kings 6:1 reports that Solomon began building the temple in the fourth year of his reign, 480 years after the Exodus. Solomon's rule is believed to have begun near the middle of the tenth century, possibly about 960 B.c. Thus, the date of the Exodus would be: 960 minus 4 (4th year of reign) plus 480, or 1436. In that case, Thutmose III would be the pharaoh of the oppression, and his mother, Hatshepsut, might be identified as the rescuer of the infant Moses. The Hebrew invasion of Canaan, taking place forty years later or about 1400 B.C., might be identified with the coming of the 'apiru.10

Another theory is based on the reference to the building of Pithom and Raamses in Exod. 1:11. It was noted earlier that both Seti I and Rameses II worked at the rebuilding of these cities, and that Rameses is the best candidate for the Pharaoh of the Exodus (1290-1224 B.C.). If the Exodus took place between 1265 and 1255, the invasion of Canaan would occur in Mernephtah's reign, and some encounter between Egyptians and Hebrews would be the basis for his boast of annihilating Israel.

Attempts to chart the course followed by the fleeing Hebrews is equally frustrating. No one knows for sure the location of Mount Sinai, and the site chosen for the holy mountain determines, in part, the route suggested. Attempts have been made to identify stopping places mentioned in Num. 33:1-37,11 but the identifications can be no more than conjectures, for biblical descriptions are vague without distinctive landmarks.12

The traditional site of Sinai, Jebel Musa, near the southern tip of the Sinai peninsula, has been widely accepted since the fourth and fifth centuries A.D., although there was some confusion over which mountain in the cluster of peaks was Sinai. The traditional route to Jebel Musa begins in Egypt, crosses the Sea of Reeds (identified either at the tip of the Red Sea in the Gulf of Heroonpolis [Gulf of Suez] or as one of the papyrus swamps above the gulf), and goes southward along the western edge of the Sinai peninsula before turning inland to Jebel Musa. From Sinai, the Hebrews would move to the north along the Gulf of Aqabah toward Ezion Geber and Kadesti Barnea.

Sinai has also been identified as Jebel Helal, located in the northern part of the peninsula. The route to this mountain goes from Egypt across the marshy swamp area and follows the Way of Shur, one of the major trade routes of the ancient world, to Jebel Helal and Kadesh Barnea. Another route to this same mountain goes over the land strip of Lake Sirbonis (which becomes the Sea of Reeds), northward along the Way of the Philistines, the coastal route, then southward to Kadesh Barnea and Jebel Helal.

Some have insisted that the descriptions in Exod. 19:16 suggest volcanic disturbances and that Sinai must be sought among volcanic mountains, probably those in the Midianite areas on the eastern side of the Gulf of Aqabah. One choice among these mountains is El Khrob which preserves the name Horeb. The Exodus route would then follow the Way of Shur to Kadesh Barnea and Ezion Geber and down the coast to El Khrob. Sinai has also been located in Edomite territory, for Judg. 5:4 and Deut. 33:2 locate the mountain in Seir. Jebel Faran on the west side of the Wadi Arabah has been suggested as a possible choice, and mountains in the Petra area have also been suggested. In this case the Hebrews would have traveled along the Way of Shur, by way of Ezion Geber, into Edomite territory.13

Although, for the scholar, there are innumerable problems associated with the Exodus tradition, this memorable event became a central factor in the interpretation of the Hebrew faith. Here Yahweh had demonstrated his loyal, redeeming love to the people whom he had chosen as his own. In the darkest days of the Exilic period, the memory of the Exodus event became a source of hope, for it was believed that Yahweh would deliver his people from bondage in Babylon even as he had rescued them from Egypt.



A somewhat different tradition of Hebrew beginnings is reflected in Ezek. (16:3 ff.), where mixed ancestry — Amorite, Hittite and Canaanite — is attributed to the Jerusalemites. But here we have a unique situation, for Jerusalem was a Jebusite stronghold which did not become a Hebrew city until the time of David (II Sam. 5). The firstfruits liturgy (Deut. 26:5) traces Hebrew ancestry to the Aramaeans, but the designation appears to be used in a broad rather than a specific sense.

Etymological analyses of the term "Hebrew" ( 'ibri) have given little help to the study of origins. The term has been related to a root, meaning "to go over" or "to go across"; hence, a "Hebrew" would be one who crossed over or one who went from place to place, a nomad, a wanderer, a designation that would fit some aspects of patriarchal behavior. A similar term, habiru, is found in cuneiform documents from the twentieth to the eleventh centuries, often used interchangeably with another word, SA.GAZ. At times the Habiru appear to be settled in specific locations; at times they serve in the army as mercenaries, or are bound to masters as servants. The El Amarna tablets refer to invaders of Palestine as 'apiru, a word bearing close relationship to the terms habiru and "Hebrew."14 Extensive research has led many scholars to the conclusion that the term "Hebrew" was first used as an appellative to describe foreigners who crossed into settled areas and referred not to a specific group but to a social caste. If the word "Hebrew" parallels habiru or 'apiru, we know that these people on occasion were employed, at times created settlements of their own, and at other times attacked established communities. The suggestion that the terms 'apiru, habiru and "Hebrew" relate to those who have renounced a relationship to an existing society, who have by a deliberate action withdrawn from some organization or rejected some authority, and who have become through this action freebooters, slaves, employees or mercenaries presents real possibilities.15 In the Bible the word Hebrew becomes an ethnic term used interchangeably with "Israelite."16

Perhaps the best that can be said is that the Hebrews of the Bible appear to be one branch of the Northwest Semitic group, related linguistically to Canaanites, Edomites and Moabites, who moved from a semi-nomadic existence to settled life in the Bronze Age.


A SACRED PILLAR OF WHITE LIMESTONE from what is believed to have been the temple of El (Ba'al) Berith at Shechem. There is no way of determining the original height of the stone. It has been restored to what the excavators believe was its original position.

It is clear from biblical tradition that, at the beginning of their history, the semi-nomadic Hebrews with flocks of sheep and goats were at the point of moving into a settled way of life. The patriarchs are chiefs of large families or clans living, for the most part, in peace among their neighbors with whom they enter covenants. From family and clan beginnings came tribes linked to one another by ancestral blood ties. Bonds between clans or tribes were so strong that the group might be described as having an existence of its own, a personality embodying the corporate membership. This phenomenon of psychic unity, labeled "corporate personality" by H. Wheeler Robinson,17 placed particular responsibilities upon each member of the group. Because group life was a unity, injury to a single member was injury to all demanding repayment by the next of kin, the go'el.18 Blood shed was tribal blood requiring redemption by the next of kin. Should a man die without offspring, his next of kin had to bring the widow to fruition, and the child born to her became the child of the dead man, the one carrying his name (Ruth 4:4-10). As the father was at the head of the family, so the tribal chief and elders led the larger group, seeking the well-being, peace and psychic health of the members. The corporate nature of the group afforded great protection, for wherever a member went, he was backed by the strength of the tribe to which he belonged. Fear of reprisal tended to be — but was not always — a restraining factor in violation of social mores (Judg. 19-20). When the head of the household died, the widow and orphan were cared for by the next of kin and ultimately by the total group.

Tribal and family religion centered in holy places where a local priesthood tended shrines, kept altar fires burning, and shared in offerings (I Sam. 2:12-17). The father seems to have acted as ministrant on behalf of the family (I Sam. 1). Offerings were made and a meal shared through which the participants were bound more firmly together. There is no evidence that the deity was believed to participate in the meal. Agreements made at holy places were witnessed by the deity who guaranteed fulfillment of terms (Gen. 31:51 ff.). The shrine of Ba'al-berith (Judg. 9:4) or El-berith (Judg. 9:46), the "covenant god" at Shechem, may have been a holy place where covenants were made in the presence of the god.

An important custom in Hebrew society was the practice of hospitality. A guest was honored and entertained, even at considerable expense to the host (Gen. 18:1-8, 24:28-32). Once under the host's roof, or having shared food, the guest was guaranteed protection (Gen. 19, Judg. 19). Should a stranger settle in the community, he enjoyed most of the rights and responsibilities.

From time to time new groups were grafted into the family tree of Hebrew tribes, and the heritage of the larger group became that of the adopted ones, as when the Calebites united with the tribe of Judah (Josh. 14:6-15, 15:13). When confronted by common problems or enemies, tribal federations were formed (see Judg. 4-5). On the other hand, when a famine or food shortage occurred, one group might leave to seek new territory (Gen. 13). Tribal activity in Canaan is portrayed as a twelve-tribe federation19 often called an amphictyony, after Greek tribal federations.20 However, clear distinctions between Greek and Hebrew patterns must be recognized. Greek cities united in an amphictyony centered about a shrine where peoples from the surrounding cities worshiped and where decisions affecting the participating members were made. The Hebrew amphictyony was centered in the Ark of Yahweh, a moveable shrine. Some scholars have argued that a primitive amphictyonic ritual was observed at the shrine at Sliechem,21 but the hypothesis rests only upon probabilities. A six-tribe federation, which preceded the twelve-tribe grouping, has also been postulated involving the Leah tribes: Reuben, Simeon, Levi, udah, Zebulun and Issachar.22


CHART VII. Sometimes the tribes are listed genealogically (Gen. 35:23; I Chron. 2:1-2) sometimes in cultic formation (Num. 2-3; Deut. 27:12); and sometimes geographically (Num. 34:14-28; I Chron. 6:54 ff.; Ezek. 48:1 ff.). Usually twelve tribes are mentioned, but the identification of the tribes varies: in one Dinah is listed in place of Benjamin (Gen. 29-30), and in Chronicles both halves of the tribe of Manasseh are counted (I Chron. 2-3; 6:54-80). Some lists mention only ten tribes (Deut. 33:6 ff.; II Sam. 19:43); one gives eleven tribes (I King 11:31); and in Gen. 46:48 ff. there are thirteen.

Endnotes

G. von Rad, Genesis, trans. by John H. Marks (Philadelphia: Westrninster Press, 1961), pp. 142 f.
E. A. Speiser, Genesis, The Anchor Bible (Garden City, New York: Doubleday & Co., Inc., 1964), pp. 105 ff.
Gerald A. Larue, "The American Expedition to Hebron, 1965," The Journal of Bible and Religion, XXXIII (1965), 337 ff.
Possibly located at Tell Sheba, an unexcavated mound just east of the modern town.
Speiser, Genesis, pp. 91 ff.
Ibid., pp. 212 f.
Cf. G. Cornfeld (ed.), Adam to Daniel (New York: The Macmillan Company, 1961), p. 85.
A. Alt, Kleine Schriften zur Geschichte des Volkes Israel (Munich: C. H. Beck'sche Verlagsbuchhandlung, 1953), I. See also J. Bright, op. cit., pp. 88 ff.
Nelson Gltieck, Rivers in the Desert, pp. 68 ff.
Jack Finegan, Light From the Ancient Past, pp. 118 ff.
G. E. Wright, Biblical Archaeology, p. 64; C. Kraeling, Bible Atlas, pp. 107 ff.
Y. Aharoni, "Kadesh Bamea and Mount Sinai," God's Wilderness (New York: Thomas Nelson and Sons, 1962), p. 118.
For a detailed statement of conjectures on Sinai and the Exodus route, cf. Kraeling, op. cit., chap. 6.
Cf. T. J. Meek, Hebrew Origins, chap. 1. For the suggestion that the term 'apiru means "donkey driver, caravaneer" cf. Wm. F. Albright, "Abram the Hebrew: A New Archaeological Interpretation," Bulletin of the American Schools of Oriental Research (henceforth BASOR), No. 163 (1961) 36-54.
E. F. Campbell, "The Amarna Letters and the Amarna Period," BA XXIII (1960), 15; G. E. Mendenhall, "The Hebrew Conquest of Palestine," BA XXV (1962), 71 f.
For an extended discussion of the 'Apiru-Habiru-Hebrew problem, cf. Mary F. Gray, "The Habiru-Hebrew Problem in the Light of Source Material Available at Present," Hebrew Union College Annual, XXIX (1958), pp. 135-202; Moshe Greenberg, The Hab/piru, American Oriental Series, XXXIX (New Haven: American Oriental Society, 1955).
H. Wheeler Robinson, "The Hebrew Conception of Corporate Personality," Werden und Wesen des Alten Testaments, J. Hempel (ed.), B.Z.A.W. LXVI, 1936, pp. 49ff. See also J. Pedersen, Israel: Its Life and Culture (Copenhagen: Povl Branner, 1926), Vols. I-II; Aubrey R. Johnson, The One and the Many in the Israelite Conception of God, 2nd ed. (Cardiff: University of Wales Press, 1961) ; and Aubrey R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 2nd ed. (Cardiff: University of Wales Press, 1964).
Go'el comes from a root meaning "to recover" or "buy back" or "redeem," and thus means "redeemer," "restorer" and, in a sense, "protector." For a brief discussion, cf. Roland de Vaux, Ancient Israel, Its Life and Institutions, John McHugh, trans. (New York: McGraw-Hill Book Co., 1961), pp. 21 f.
The scheme develops out of the twelve sons of Jacob — six from Leah: Reuben, Simeon, Levi, Judah, Issachar, Zebulun; two from Zilpah: Gad and Asher; two from Rachel: Joseph and Benjamin; and two from Bilhah: Dan and Naphtali (cf. Gen. 29:16-30:24; 35:16-20). The final grouping for division of the land includes: Asher, Benjamin, Dan, Ephraim, Gad, Issachar, Judah, Manasseh, Naphtali, Reuben, Simeon and ZebuIun. More than twenty variant lists occur within the Bible.
Martin Noth, The History of Israel, pp. 87 ff.; John Bright, A History of Israel, pp. 142 f.; Murray Newman, The People of the Covenant (New York: Abingdon Press, 1962), pp. 102 ff.
Cf. Noth, op. cit., pp. 92 f.; Newman, op. cit., pp. 108 ff.
Cf. Noth, op. cit., pp. 88 f.; Newman, op. cit., p. 102.
Old Testament Life and Literature is copyright © 1968, 1997 by Gerald A. Larue. All rights reserved.
The electronic version is copyright © 1997 by Internet Infidels with the written permission of Gerald A. Larue.

Source: http://www.infidels.org/library/modern/gerald_larue/otll/chap8.html

Opening Photo: Israelites: Captives of the Assyrians. From the palace of Sennacherib, approx. 701 BCE (ref. 2Kings 18:13-14).

Egyptian Influence Upon the Hebrew Religion?

A proverbial heritage

For 50 years, scholarship has tended to play down the interrelations between Ancient Egyptian culture and the religion of the biblical Hebrews. Jill Kamil argues it is time to re-open investigations.
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Egypt is indisputably a part of the Biblical tradition. This much is clear, not only from the role the country plays in providing the setting for certain famous episodes in both Old and New Testaments, but in the contribution made to the Hebrew worldview by its language, culture and thought.

This legacy was a subject of great interest to European and American scholars during the first three decades of the 19th century. Linguists of various nationalities produced a plethora of articles on the subject, as well as books in several languages. Among the latter, perhaps the most influential was James Breasted's popular and widely- distributed A History of Egypt, first published in 1905, followed by a new edition in 1909, and no fewer than 14 reprints up to 1939.

Not long after the end of the World War II, however -- commencing in 1946 to be exact -- Hebrew links with Ancient Egypt were struck from the historical record almost overnight. Breasted's work was removed from the list of recommended reading in departments of Oriental Studies in Western universities, where its place was taken by a publication entitled The Intellectual Adventure of Ancient Man, written by three scholars from the Oriental Institute of Chicago. The authors of the new work were Dutch Egyptologist and orientalist Henri Frankfurt, who was previously professor of pre-classical antiquity at the University of London, American Egyptologist John Wilson, and Danish cuneiformist Thorkild Jacobsen.

Earlier studies had sought to illuminate the interpenetration of the Egyptian and Mesopotamian civilisations whose material remains and spiritual heritages had long occupied a central role in educational curricula and museum displays. However, just at the moment when the Hebrews as God's chosen people (Deut. 14: 1-2) became the focus of their own history, literary and intellectual parallels began to be disregarded. Fields of specialisation multiplied, and as the number of "oriental" departments and archaeological institutions increased, contrasts in the "world outlook" of different cultures was stressed, rather than their similarities. As a result, many theories and interpretations which had previously been considered mainstream now fell out of favour.

Yet, can there be any doubt that it was Pharaoh Akhenaten's Hymn to the Aten, written in the 14th century BC, that inspired Psalms 104:24 in the Old Testament?

"How manifold are all thy works! They are hidden from before us, O thou sole god, whose powers no other possesseth. Though didst create the earth according to thy desire [...] all cattle large and small; all that are upon the earth" (Akhenaten's hymn)

"O Lord, how manifold are thy works! In wisdom has thou made them all; The earth is full of thy creatures" (Psalm 104)

Breasted pointed out the marked similarity in thought and sequence between these two passages. He observed that the Egyptian Pharaoh "grasped the idea of a world-dominator, as the creator of nature, in which the king saw revealed the creator's purpose for all his creatures, even the meanest... He based the universal sway of God upon his fatherly care of all men alike, irrespective of race or nationality, and to the proud and exclusive Egyptian he pointed to an all-embracing bounty of the common father of humanity, even placing Syria and Nubia before Egypt in his enumeration."

Other similar examples abound. "Yahweh [Jehovah] weigheth the hearts," it is written in Proverbs 21:2. The only previous instance of a god who makes a practice of weighing up human hearts is in Egyptian mortuary literature, where this method of judgement is exercised at the court of Osiris in the underworld. We could also cite the biblical description of men being fashioned out of clay by Yahweh: "The potter of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary" (Book of Wisdom, 15:7). This image is essentially identical with the Ancient Egyptian image of men being fashioned on a potter's wheel out of the clay of the river Nile by the ram-headed god Khnum, one of the great gods of Egypt. In this connection, it is worthy of note that a Jewish temple was built on Elephantine Island in the sixth century BC, immediately behind the great Temple of Khnum: indeed, archaeologists have shown that the two places of worship were at different strata.

Chapter Six of the Book of Proverbs deals with the issue of justice. The commandment, "Do not move the boundary-stone nor shift the surveyor's rope, do not tamper with the widow's land-bounds", clearly reflects precepts to be found in Egyptian "instruction literature", as do passages in Chapter 11 on coveting: "Covet not the poor farmer's property nor hunger after his bread: the peasant's morsel will gag in the throat and revolt in the gullet".

Such striking similarities between the Instruction Literature of an Egyptian sage called Amenemope and the Book of Proverbs cannot easily be dismissed. In Proverbs Chapter 13 on morals and neighbourly love, we read: "It is better to be praised for neighbourly love than have riches in the storeroom; better to enjoy your bread with a good conscience than to have wealth weighed down by reproaches." This does little more than repeat almost word for word a verse in Amenemope's Instruction Literature, as does Chapter 27 on consideration towards the afflicted: "Mock not the blind nor deride the dwarf, nor block a cripple's path".

Borrowing by one culture from another is a natural part of intellectual growth, and the fact that the process works both ways only serves to emphasise its fundamental truth. Egyptian words and metaphors translated into Hebrew can be paralleled by influences operating in reverse -- Hebrew words and names which have passed into the Ancient Egyptian language. However, by far the largest and most persuasive mass of evidence clearly indicates the primacy of the longer and more enduring civilisation of Egypt.

There were contacts between Egypt and the Syria-Palestine region as early as the Middle Kingdom, around 2000 BC, when Egypt exercised economic, if not political, domination over the Levant. It is in this period that the migration of the Hebrew patriarchs to and from Egypt belong (Gen. 12:10ff). Contacts increased during the New Kingdom, especially following the conquests of Thutmose III, the creator of a vast Egyptian empire. Thutmose went to war regularly every summer and returned to Egypt around the end of September. The "Annals of Thutmose III" which are inscribed on the outer wall of the sanctuary at Karnak give details of the cities and tribes subdued in the course of his military campaigns.

Thutmose was no warmonger, and never appointed Egyptian governors to rule over conquered territories. Instead he gave power to local chieftains and sought to kick-start cultural relations by bringing the sons of foreign tribal chiefs to Egypt. Here they would study and absorb Egyptian culture, ideology and religion, before returning to their homelands. Egypt's possessions in the Syria-Palestine region were lost during the time of Akhenaten (c. 1403- 1348), but there is evidence from nearly 400 clay tablets discovered at the Pharaoh's capital of Tel Al-Amarna (written in Akkadian, the lingua franca of the time) of letters from the rulers of the city-states of the Levant, which were under Egyptian control, and copies of the replies. From them we learn that one of the royal scribes of the ruler of Tyre was an Egyptian.

Contacts between Egypt and the Hebrew people increased during the so-called Period of Decline that followed the New Kingdom. David, a member of the Edomite royal house, fled to Egypt and was given political asylum by an unnamed Pharaoh (1 Kings 11: 14-22). Solomon married an Egyptian princess (1 Kings 3:1) and the palace he constructed for her was of Egyptian design; he also patterned his scribal schools on those of Egypt. No wonder that such a large number of Egyptian loan words, phrases and intellectual ideas should be preserved in the Old Testament, along with a large number of idiomatic expressions, and two Egyptian units of measure.

Late in the seventh century BC, a colony of Jewish mercenary soldiers was established on the island of Elephantine at Aswan. From this, and other sites such as Saqqara, Edfu and Hermopolis Magna (today's Ashmunein), have come a great horde of letters and business and legal documents, written in Aramaic on papyrus, ostraca, and leather. These texts contain evidence of Egyptian influences, especially in regard to names and religious practices. One particularly eloquent example survives in a papyrus that reads, "I bless you by Yahweh (Jehova) and Khnum".

The fall of Jerusalem to Nebuchadnezzar in 587 BC was followed by large-scale emigration to Egypt (Jer. 41:16ff). Here the immigrants joined the already substantial Hebrew colonies, whose existence is recorded by the Prophet Jeremiah (Jer. 14:8; 44:1) and confirmed by archaeological evidence in the Delta, at Memphis (capital of Egypt for about 1,000 years, and an important religious and commercial centre throughout the 3,000 years of the country's ancient history), and in Middle and Upper Egypt.

The "wisdom literature" of Amenemope is a key piece in this complex puzzle. It consists of some 30 sayings written in demotic on a papyrus now in the British Museum, and is generally assigned by scholars to the Ramasside period between 1320 and 1080 BC. It was part of a written record that would traditionally have been passed down from father to son, and which school children would have copied from generation to generation as sample texts on which to practise their handwriting.

Miriam Lichtheim, author of Ancient Egyptian Literature, writes that the Book of Proverbs resembles Amenemope's text, not least in being a carefully composed and unified work. She refers particularly to the final statement of Proverbs: "Have I not written for you thirty sayings of admonition and knowledge", adding: "It can hardly be doubted that the Jewish author of [the Book of] Proverbs was acquainted with the Egyptian work and borrowed from it."

In his chapter on "Egypt and Israel" in The Legacy of Egypt (Second Edition), Ronald William cites a passage in which Amenemope admonishes resoluteness of mind in the following terms: "Keep your intellect steadfast; do not steer with your tongue, a person's tongue is the steering-oar of a boat." William points out that this image survived into the Bible in the following form: "Look at ships... though they are driven by strong winds, they are steered by a very small rudder... so also the tongue is a little member and yet makes the most boasts".

For generations, scholarly debate has raged over the question of monotheism in Egypt -- whether the Ancient Egyptians believed in one supreme god who evolved into a celestial reflection of the earthly sovereign (i.e. who was made in the likeness, and with the qualities, of earthly kingship), alongside the provincial gods depicted in tomb and temple relief.

For Egyptologist Gaston Maspero and the authors of The Intellectual Adventure of Ancient Man, the Egyptians were primarily polytheists. However, the contrary opinion prevailed among earlier experts. The French scholar Emmanuel de Rougé (1868) was convinced that the Ancient Egyptian religion was originally and fundamentally monotheistic, and he was followed in this, with certain reservations, by the British Egyptologist and historian of religion Peter le Page Renouf, who published his Lectures on the Origin and Growth of Religion 10 years later. Among researchers of the next generation, Heinrich Brugsch collected striking passages from a wide range of texts to support his conviction that the Ancient Egyptian religion was a pure form of monotheism; Paul Pieret found clear evidence in these texts that the Ancient Egyptians believed in One Infinite and Eternal God; and Auguste Mariette shared this interpretation, as did James Breasted.

These days, there is a tendency to turn back to the excavations and studies of early scholars, to reassess their work in the light of objects and archaeological evidence which they might have overlooked, and to re-evaluate their conclusions. Perhaps the time is also ripe to re-open the case of how much ancient Hebrew doctrine may owe to Egyptian sources.

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Source: http://weekly.ahram.org.eg/2004/713/he1.htm

Photo: The Hieroglyphic Alphabet. Egyptian is the parent stock of the Hebrew language. A simple comparison of both alphabets will bear this out. The "Egyptian" I am referring to here is NOT the Arabic dialect spoken in Egypt today BUT to the language of Ancient Egypt which was (is) an independent Afroasiatic language.