Who Were The Hebrews

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. 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.

Abraham’s adventures in the Negeb, the problems of grazing and watering rights, and the digging of a well at Beer-sheba 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.

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.

from Old Testament Life and Literature by Gerald A. Larue

Click the link to see the Table of the Nations in Genesis

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