AramaeanIsrael

Many different theories exist to explain where these settlers were coming from. Like Mendenhall and Saggs, I prefer to see famine driven Aramaeans from northern Syria, and Mesopotamia (southern and northern). Rudimentary villages exist in these areas, the people practice a seasonal migration with their herds for fodder, rather like Israel. Aramaeans are documented as west of Assyria and present in Babylonia in Assyrian and Babylonian annals of the late 2d millennium BCE. Famine drives them south to the relatively empty lands of Transjordan and the Hill Country of Canaan in the Late 13th-12th century BCE. With Egypt no longer present to resist their incursions, they arrive enmasse after 1140/1130 BCE.

But, if, IF, Arameans are really Israel, how to account for the stories of an Exodus from Egypt ca. 1540 BCE, the Hyksos expulsion ? How to account for Amarna era Habiru/Apiru being Hebrews ? Why portray their conquest of Canaan by ca. 1500 or 1400 BCE ? Why would Aramaeans claim their ancestors were in Egypt before the Exodus (Hyksos expulsion of ca. 1540 BCE) ? Why portray Canaannites of ca. 1140 BCE as Amorites ?

Bietak noted that the Asiatics at Tell ed-Daba, believed to be the Hyksos capital of the eastern delta, were a mixed group. Some of the pottery and building styles suggested for him migrants arriving via ship from ports in northern Syria, such as Ugarit, and Phoenicia. Other pottery forms suggested migrants from south Canaan. In the biblical narratives Israel's patriarchs are from North Syria (Haran and Damascus) and South Canaan (the Negev). When the Hyksos were expelled, they fled back to their homelands. The Hyksos were not confined to southern Canaan, evidently some returned to northern Syria. When Ahmose and his successors followed up on the Hyksos expulsion they followed their enemy all the way to the Euphrates and Ugarit, making the former Hyksos empire an Egyptian empire. The bible's claim that Israel's patrimony would extend from the river of Egypt (wadi el Arish) to the Euphrates, may be recalling the Hyksos world lost to New Kingdom Egypt. The Hyksos of northern Syria evolved into "Arameans" who, in the late 13th-12th centuries BCE began the re-claiming of the former Hyksos empire. They may have seen the Canaanites as "Amorites and Hittites" recalling the area had allied itself with the Armarna era state of Amurru who was in turn allied with Hatti, who allied themselves with Apiru in Syria, Transjordan and Canaan, to win back Hyksos lands against Pharaoh Akhenaten.

Lemche noted that Syria-Palestine went through phases of Urban control vs. Rural Tribalism, and that when urban centers collapsed the native tribal traditions in the area succeeded in asserting control over the land. He understands that the Arameans of the first-millennium BCE are such an example, the Late Bronze Age Urban civilizations collapsed and rural araeas with their tribal networks came to the fore. I suspect that the Arameans are the descendants of the so-called "Amorite" tribes appearing in the 18th century BCE Mari annals. Amorite is really a "mis-nomer," as it is not the description of a tribe or nation but originally a geographical term coined by the Babylonians, amurru, meaning "westerners." That is anybody west of Babylonia, usually equated with nomadic peoples (although archaeology has revealed these "westerners" had villages and towns and cities). Lemche noted that the biblical traditions of the tribe of Benjamin being from Trans-Euphrates might be recalling the Banu-Yamina who appear in the Mari archives. I think he is right !

"The Mari documents testify to various such tribal groups, some of them easy for the state to handle, others extremely unruly, such as the tribe or tribal coalition of THE BANU-YAMINA. The latter group is of special unterest because in them we see a pastoral society that, in the course of its yearly migrations, CAME INTO CONTACT not only with the territory of Mari itself, but also WITH the territory of Yamkhad to the west, as well as other STATES IN UPPER MESOPOTAMIA. It is also possible that parts of the Banu-Yamina migrated to Palestine, later to become the Benjaminites of the Hebrew Bible. The note in the book of Genesis (35:26), Paddan-Aram (a late name covering part of the territory once controlled by the kings of Mari), could be a reminiscence of this migration." (p.1203. Vol.2. Niels Peter Lemche. "The History of Ancient Syria and Palestine: An Overview." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. [2 vols.] Peabody, Mass. Hendrickson. [1995], 2000)

"Since ancient times two political systems have been prominent in Syria and Palestine : decentralized tribal societies and centralized states...the inhabitants of Syria and Palestine had to make their minds up whether they wanted to be reckoned as members of a tribe or citizens of a state. Although we get the impression that tribes and states have existed in the same area and at the same time -as at Mari (19th-18th centuries) or in early Israel (12th-11th centuries)..." (pp.1198-1199.Vol.2. Niels Peter Lemche. "The History of Ancient Syria and Palestine: An Overview." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. [2 vols.] Peabody, Mass. Hendrickson. [1995], 2000)

Dion noted that 11th-10 century BCE Arameans occuping the Jebel Bishri highlands just south of the middle Euphrates, a location associated with "Amorites" in 18th century BCE Mari annals. In passing Dion mentions that an Aramaean word for clan or community is hibrum. Could hibrum be related to the earlier, Mari era, hibru (cf. Whiting's observations below)? Could the ibri or
"Hebrews" be a reflection of a north Syrian/Trans-Euphrates "Amorite"/Aramean background ?

"...Aramean nouns ummat hibrum (clan), (community), and kaprum (village) suggest affinities between the ancestors of the Arameans and the non-urban societies reflected in the 18th century cuneiform tablets of Mari..."(Vol. 2. p. 1281. Paul E. Dion. "Aramaean Tribes and Nations of First-millennium Western Asia." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. [2 vols.] Peabody, Mass. Hendrickson. [1995], 2000)

Whiting's observations on the Amorites of the Mari documents suggest to me, another possible origin for `ibri rendered in English as Hebrews. He mentions in passing Amorites being called in their native language hibru. Could the Amurru/Amorites of the Mari 2d millennium BCE archives be the ancestors of the Aramaeans, who appear in the same area, in a later time-frame, in Assyrian annals ? Thus the Pentateuchal narrator confused terms ? That is, he correctly noted his ancestors dwelling in the northern Syria-Trans-Euphrates area in the 3rd and 2d millenniums BCE, but in error, he called them Arameans, they were in reality, the "Amorites" of the Mari annals, whose descendants in late 2d millennium BCE times evolved into Arameans. The "Amorites" Joshua waged war against ca. 1130 BCE in Transjordan and Canaan was another confusion. Either the Pentateuchal narrator (ca. 562 BCE) was recalling this area being led as a coalition against Akhenaton by the Amurru/Hatti/Apiru coalition of the Amarna era, or he was using the Neo-Assyrian term "Amurru-Hatti," which referred to ALL petty kingdoms west of the Euphrates.

"In Egyptian documents Amurru refers only to the Syrian kingdom of the Amarna period...The kingdom called Amurru...was formed when originally independent small city-states joined (or were forced into) a confederacy. It occupied a small area between Byblos (modern Jubayl) and Ugarit, but had few or no ethnic Amorites living within its borders." (Vol.2. p. 1236. Robert M. Whiting. "Amorite Tribes and Nations." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. [1995], 2000)

"After the collapse of the kingdom of Amurru, amurru and MAR.TU continue to be used in cuneiform sources either anachronistically or as a compass point. While in the Neo-Assyrian period (first millennium) Amurru could still refer geographically to the small kingdoms in Syria, Palestine and Arabia, only in the Hebrew Bible does the term Amorite (`emori) continue as an ethnic designation, primarily for the population of Palestine that was to be displaced by the Israelites when they conquered Canaan." (Vol. 2. pp.1237-1238. Whiting. "Amorite Tribes and Nations" [1995], 2000)

"The Mari documents...the nomadic character of Amorite life...certainly included the seasonal movement of sheep and goats to and from traditional tribal pasturage along the middle Euphrates and the valley of the Khabur. A number of Amorite words in the Mari documents refer to this pastoralism: nawu "movable encampment of people and herds;" hallatu, "transhumant herd;"
hibru, "transhumant people;" nighu, "traditional pasturage;" merhu, "an official in charge of pasturage;" and hasiratu, "enclosure for sheep." There is also considerable evidence of Amorites living in villages and practicing agriculture in the Mari texts. In many such cases, such villages tended to be inhabited largely by members of a particular tribe or clan...Amorite society around Mari included two elements: pastoralists and sedentary agriculturalists." (p.1240. Whiting. "Amorite Tribes and Nations")

"In population and territorial extent, the small states of Syria and Palestine varied enormously. The Syrian states were far bigger than their Palestinian counterparts, though when compared to those of Mesopotamia, Anatolia, or Egypt they were small and inconspicuous...In comparison, the territory of a Palestinian state rarely exceeded an area of more than a few hundred miles, with perhaps less than one-tenth the population of one of the Syrian states. Another difference between the Syrian and Palestinian states of this time was that most of the population of Syria lived in villages spread out all over the territory, whereas the Palestinian population almost exclusively lived inside their walled hometowns. Village culture seems to have been almost totally absent in Palestine during this period." (p.1207. Vol. 2. Neils Peter Lemche. "The History of Ancient Syria and Palestine: An Overview." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. Peabody, Massachusetts. Hendrickson Publishers. [1995], 2000, 4 volumes in 2 books)

All this was to change in the coming Iron Age IA, when Aramaean invaders, due to war and famine, abandoned their villages ca. 1130 BCE and settled the Hill Country of Canaan, bringing their "villages" with them, after Egypt's withdrawal from Canaan under Pharaoh Ramesses VI. Hundreds of villages exploded throughout Canaan and Transjordan in Iron IA whilst hundreds of villages in Syria and Trans-Euphrates were abandoned, according to archaeological surveys.

Stager noted that the archaeological record showed urbanism in decline in the Aegean, but blossoming in Philista, as the Sea Peoples recreated the uran centers they had abandoned in an Iron I Aegean world. There is an interesting "parallel" here, two waves of invaders strike Canaan in Iron I, Philistines and Israelites. The former leave an urban world and recreate this urban world over the Canaanite towns they had destroyed. By contrast, the invading Iron IA Israelites (who's traditions claim they are Arameans, and whos ancestors attacked Canaan from Transjordan according to the same traditions), build rude villages of stone, similar to the rude stone villages they left in Late Bronze Age Syria and Trans-Euphrates.

"Archaeological surveys of Philista have revealed few Iron Age settlements in the countryside. During stage one most of the Philistines, including farmers and herders, lived in the five major cities...As urbanism dissolved in Greece and Anatolia, some members of Aegean society transplanted their urban life and values to a new but similar setting, along the coast of the eastern Mediterranean and Cyprus..." (pp. 344 & 348. Lawrence Stager. "The Impact of the Sea Peoples in Canaan (1185-1050 BCE)." Thomas Levy. Editor. The Archaeology of Society in the Holy Land. New York. Facts on File. 1995)

"Mesopotamia also suffered a significant loss of population in the period just after ca. 1200 BC. Archaeological surveys of southern Mesopotamia indicate that in the old Sumerian heartland just north of the Persian Gulf the population declined by about 25 percent during this era. But the situation was much worse further to the north. In the Diyala region the loss in population appears to have been about 75 percent." (p.182. "The End of the Late Bronze Age." William H. Stiebing, Jr. Out of the Desert ? Archaeology and the Exodus/Conquest Narratives. Amherst, New York. Prometheus Books. 1989)

For the Aramaeans, the beginning of the Iron Age was a time of forceful expansion, and Tiglath-pileser did not succeed in curbing their progress. For more than a hundred years, the shadowy figures that succeeded him were unable to cope with this situation, and the same was true of Babylonia after Nebuchadnezzar I. In Babylonia the Aramaeans were to remain a major ethnic ingredient, alongside the related Chaldeans and the longstanding Akkadian population; 8th century Assyrian sources list 36 of their tribes. Like unsubmissive elements of all times, in resisting imperial authorities they are branded as bandits. In a text in which Sargon II boasts of having successfully hacked his way through to Babylon, he names Aramaeans in one breath with lions and wolves as sources of insecurity." (Vol. 2. p. 1282. Paul E. Dion. "Aramaean Tribes and Nations of First-Millennium Western Asia." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. Peabody, Mass. Hendrickson. 1995)

"In southern Syria too, Aramaean penetration was anything but a straight forward process. Egypt maintained important strongholds in Canaan until the mid-twelfth century, but no source tells us what became of its possessions in the hinterland of Lebanon and southern Syria (Upi) after the reign of Merneptah." (P.1284.Paul E. Dion. "Aramaean Tribes and Nations of First-Millennium Western Asia." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. Peabody, Mass. Hendrickson. 1995)

"The populations of northern and middle Syria and of northern Mesopotamia retained many pre-Aramaic ethnic features deep into the Iron Age...In northern Mesopotamia, the onomastic sample available in former Hurrian territories, around Haran (ancient Carrhae) on the Balikh river and Tell Halaf on the Khabur shows a high degree of Aramaization in the 8th and 7th centuries..." (P.1285.Vol.2. Paul E. Dion. "Aramaean Tribes and Nations of First-Millennium Western Asia." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. Peabody, Mass. Hendrickson. 1995)

According to the bible, God makes a covenant with Abraham, he promises his descendants all the land of Canaan. To confirm to Abraham his committment, God is portrayed as a "flaming torch" that passes between the cut-up bodies of several animals (Ge 15:7-18). According to Professor Stager, the village-pastoralist Amorites of Trans-Euphrates concluded covenants by cutting up the foal of an ass, or killing a puppy or a goat. Stager noted that the Hebrew phrase kerat berit means "to cut a covenant." According to biblical traditions Israel's ancestors were from Trans-Euphrates (Haran and Damascus, Ge 12:4;15:2), and the "cutting of a covenant" seems to parallel the Trans-Euphrates customs recorded at Mari on the Euphrates in the 18th century BCE.

"A second major discovery in the courtyard of the Canaanite tripartite temple at Avaris, in Egypt, highlights another important role these temples played : They served as the sites for covenant and treaty ratification ceremonies. In front of the Avaris temple, near the altar, pairs of sacrified donkeys were buried in pits. This temple may have been dedicated to Baal Saphon, the Canaanite storm god and protector of sailors. He is later identified with the Egyptian god Seth. A cylinder seal found in the 18th century BCE palace at Avaris shows Baal Saphon striding from mountain to mountain (just as Yahweh does in the Bible) with Sea (the god Yam, represented by a snake) below, a bull and a lion on one side and a ship and a dolphin on the other. In the temple courtyard at Tel Haror [in south Canaan] many sacred pits (called favissae) were filled with ritually slaughtered animals, such as birds, puppies and donkeys. Finding the remains of animals in temples is no surprise, but the animals were not only used as sacrifices to the gods. They were also played an esential role in treaties between various peoples. One well-known tablet form 18th century BCE Mari reads:

"The notion of killing a donkey foal (or some lesser sacrifice) in order to seal a treaty between two parties gave rise to the Hebrew phrase kerat berit (literally, "to cut a covenant"), meaning "to make a treaty." Frank M. Cross has shown that the divne name El-berith, "God of the Covenant," is attested already in a Hurrian hymn from the 2d millennium BCE." (p.66. Lawrence Stager. "The Shechem Temple, Where Abimelech Massacred a Thousand." Biblical Archaelogy Review. July/August 2003. pp.26-35,66-68)

Other biblical texts portray God as "married" to Israel, she being portrayed as his "harlot" bride. Moses leads Israel into the Sinai wilderness to meet God who renews his covenant, taking Israel to be his bride. Shortly after entering the Promised Land under Joshua, a new generation goes through a ritualistic circumcision at Gibeath-haaraloth, the "hill of the foreskins" (Josh 5:3).

Of interest here is the observation by Muller that circumcision was practised in Egypt, but as an act preparatory to marriage. Could the Hebraic notion of a God "marrying" Israel, be, what is -in part- behind Israel's having to circumcise themselves ? That is, two traditions may lie behind Hebraic circumcision, 1) the "cutting a covenant," binding one's self to an oath, of Syrian/Trans-Euphrates derivation, fused with 2) Egyptian notions of circumcision as a precursor to marriage ?

My research suggests that the Primary History, Genesis-Kings was composed in the Exile ca. 562 BCE by one author-redactor, who brought together earlier traditions and compositions. He understands that Israel's patriarchs are Aramaeans of Trans-Euphrates in the late 3rd millennium or early 2d millennium BCE. In this era, according to scholars, a nation calling themselves "Aramaeans" DID NOT YET EXIST.

Aram appears earliest in an Egyptian text of Amenhotep III (ca. 1390-1352 BCE) which mentions "one of Aram," another text about 1210 BCE mentions a colleague arriving from a town " in the district of Aram," and at Ugarit (which came to end ca. 1175 BCE) mention is made of the "fields of Arami" (cf. p. 348. Vol. 1. A. R. Millard. "Arameans." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992).

Arameans are first attested to in Assyrian documents of the late 12th century BCE, by Tiglath-Pileser I, ca. 1114-1076 (cf. p. 345. Vol. 1. A. R. Millard. "Arameans." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992). They are portrayed as attacking the western borders of Assyria. Scholars have noted that the Haran area was under Hurrian control in 14th century BCE, then when their state of Mittani came to an end by the 12th century BCE, the rise of Arameans began. By the 8th century BCE the predominate names in the Haran area are Aramaean.

The Hebrew language uses 22 consonants, so too, does Aramaic. But scholars understand that the Arameans earliest alphabet was borrowed about 1100 BCE from Canaanite and Phoenician forms, apparently by the middle of 8th century BCE true Aramaic script begins to appear. A statue found at Tell Fekheriye, near Gozan, is written in 11th century BCE Proto-Canaanite script (cf. pp.342-343. Vol. 1. Joseph Naveh. "Aramaic script." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992). The study of the evolution of Aramaic script is important for the light it sheds on Israel's origins. The Pentateuchal narrator understands that Israel's patriarchs are Aramaeans. Hebrew is related to Aramaic, but differs from it. The bible is written with an alphabet consisting of 22 consonants.

"About 1100 BC the Aramaeans adopted the alphabetic script which was employed at that time by the Canaanites and Phoenicians. They wrote in this same script until the mid-8th century BC...The impact of the Phoenician script on people who wrote in Aramaic was so strong that they took over the set of 22 letters employed by the Phoenicians without adding to it a single character, even though the phonetic system of the Aramaic language was much richer than that of the Phoenician...After 732 BC, the year of the Assyrian conquest of Damascus (the southernmost Aramaic city-state), the Aramaic script ceased to be a national script, and people of various national or ethnic origins began writing in it. Therefore the Aramaic script, not being restricted by the conservativeness which characterizes national writing traditions, was used for purely practical purposes. This phenomenon enabled the evolution of a cursive script which did not preserve the older letter forms, and any unnecessary strokes were dropped from the letters. as early as the end of the 7th century BC, the Aramaic script looked like shorthand in comparison with the Phoenician and particularly, with the Hebrew script." (p.343. Vol.1. Vol. 1. Joseph Naveh. "Aramaic script." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992).

Two Assyrian kings, Tiglath-pileser I (ca. 1114-1076 BCE) and his son, Asshur-bel-kala (ca. 1073-1056 BCE) both mention places where they engaed Aramaeans in war, "...along the Euphrates from the Babylonian frontier at Rapiqu to Carchemish, in Mount Bishri, Tadmor (Palmyra) in Amurru, as far as the foot of the Lebanon mountains. asshur-bel-kala met them in the mountains to the north, around the sources of the river Habur..."(p.345. Vol. 1. A. R. Millard. "Arameans." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992).

"The eruption of the Aramean tribes into upper Mesopotamia and their expansion into Babylonia is comparable with the spread of the Amorites along the same routes a millennium earlier. Kinship of Arameans and Arameans is possible, but the attempt by Noth (1961) to prove the Arameans originated from the Amorites was disproved by D. O. Edzard (1964). Certainly there are a few similarities, such as names beginning with ya and ending with -an..." (p.348. Vol. 1. A. R. Millard. "Arameans." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992).

"The Arameans were seminomadic pastoralists, based in villages set in the coutryside near good sources of water. Some of the populace remained in the villages throughout the year, while others took the flocks to find pasture. In this, they followed the style attested for the Amorites a millennium before, for Laban and his family (Ge 29:30), and for others since. The term kaprum, "village," known in the Mari tablets, continued as a designation for Aramean settlements (Aramaic kepar). The Aramean lifestyle affected the Assyrian language, which took over their terms for steppe and hill country (mudabiru, cf. Hebrew midbar, and
gab`ani, cf. Hebrew gib`a).

Assyrian lists of booty taken from Aramean towns include grain, cattle, and sheep and from about 700 BC the area about Harran was occupied by small farmers raising livestock, grain, and vines, according to the "Harran Census" (Fales 1973)." (p. 349. (p.345. Vol. 1. A. R. Millard. "Arameans." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992).

The Aramean states were centered around existing cities and absorbed the remnants of Late Bronze Age populations. Although many cities in the west suffered in the upheavals of the 12th century, knowledge and skills survived. Aramean tribesmen assimilated much of the material culture of their predecessors and the continuing traditions of the Hittites. Of prime importance was the adoption of the Phonecian alphabet for writing Aramaic dialects even though the phonemes did not correspond exactly." (p. 349. (p.345. Vol. 1. A. R. Millard. "Arameans." David Noel Freedman. Editor. The Anchor Bible Dictionary. New York. Doubleday. 1992).

If I am correct that the Primary History was written ca. 562 BCE, then perhaps its narrator is preserving ancient hoary traditions of a late 3rd, early 2d millennium BCE origin of Israel's ancestors, but in ERROR calling them Aramaeans, in other words, he is employing what is called in scholarly language an "anachronsim" ? That is, by the 8th century BCE the area of Israel's 3rd/2d millenium BCE ancestors is now known as being Aramaean !

The Israeli scholar Benjamin Mazar challeneged Genesis-Judges as reflecting a Bronze Age world, suggesting rather that it was an Iron Age world, another scholar Amihai Mazar, disagrees. Amihai has argued that although Benjamin is correct about some details being of the Iron Age era, there are other details which suggest a Bronze Age provenance. I find myself in agreement with Amihai.

"Various scholars have suggested that the cultural environment of Middle Bronze II provides the most suitable background for the patriarchal sagas in the book of Genesis...Various phenomena in the book of Genesis which apply to a later period (such as the extensive use of the camel and the appearance of arameans and Philistines) were considered by scholars as anachronisms, introduced by later editors and compilers of the old oral traditions. The essential stories were considered as reflecting traditions which go back to the Middle Bronze II Age. This approach, which was common during the sixties and early seventies, has been severely opposed by some current authors who believe the stories themselves reflect a much later period, closer to their time of compilation. Thus Benjamin Mazar has suggested that the book of Genesis was compiled by the court of David and Solomon...Others, such as Thomas L. Thompson and John Van-Seters...suggesting much later dates for the patriarchal traditions. I find the similiarities between the Middle Bronze II culture and that illustrated in the Genesis stories too close to be ignored. The patriarchal narratives known to us from the book of Genesis must have been very old traditions which were orally passed on from generation to generation until they were written for the first time, perhaps during the time of the United Kingdom of david and Solomon. To substantiate this theory and identify the earliest nucleus of these traditions, we should note the many details which do not correspond to the period of the Israelite settlement and monarchy. As is the nature of oral transmission, many features have been added, yet the origin of the traditions might go back as early as Middle Bronze II." (pp.225-226. "The Patriarchal Narratives and the Middle Bronze Age." Amihai Mazar. Archaeology of the Land of the Bible: 10,000-586 BCE. New York. Doubleday-Anchor. 1990)

I understand that the Hyksos expulsion of ca. 1540 BCE, Middle Bronze IIC, is what, is -in part- behind the bible's Exodus traditions. According to archaeologists, the Hyksos' cultural background is Syria and Palestine. Redmount suggested that a number of the cultural features associated with the Hyksos in Egypt originated in early Middle Bronze IIA Syria, then penetrated south into Palestine, and thence into Egypt. To a degree this cultural development parallels somewhat Israel's origins, Syria, Canaan, Egypt.

Muller noted that the Hyksos god, Baal (Baal Hadad or Baal Zephon/Saphon) was assimilated to the Egyptian god Seth. In Ugaritic myths, Baal wars with and defeats his brother Yam, also called Yaw. Also of note is that the sea is also at times associated with a serpent called Lotan. The Egyptians also portrayed Seth as the god of thunderclouds, like Baal. In Egyptian myths Seth, on the solar bark of Re, spears the sea monster, Apep (Greek Apophis, the great serpent who tries to devour the Sun-god as he arises each day), paralleling somewhat Baal's victory of the 7-headed sea-serpent, called Lothan (just as Yahweh in the bible triumphs over the sea serpent, Leviathan). Seth's wives were Anat and Astarte, daughters of the sun god Atum-Re according to one Egyptian myth (cf. p. 67 "The Feud Between Horus and Seth [the Chester Beatty Papyrus]. Fred Gladstone Bratton. Myths and Legends of the Ancient Near East. New York. Barnes & Noble. [1970], 1993), whilst Baal's lovers were Anat and Athtart (p.110. Bratton. 1970).

There appear to be parallels between Egyptian and Syrian/Canaanite myths about Seth and Baal. Both contend with their brother to be ruler, Baal vs. Yam/Yaw (the sea) whilst Horus contends with Seth for rulership. Atum-Re allows Horus to be ruler, but announces that Seth will be a god of thunder and be feared by all of mankind ( cf. p.71. Bratton). In Egyptian myths an ass is associated as an animal sacred to Seth; the ass is shown being attacked by a serpent in one Egyptian scene, an Egyptian coming to its aid lancing the serpent (cf. fig. 106. p. 107. W. Max Muller. The Mythology of All Races, Egyptian. Vol. XII. Boston. Marshall Jones Company. 1918). I note donkeys were ritually sacrificed and buried near the altar of the Canaanite/Hyksos temple at Avaris (Tell ed-Daba), and a donkey is slain near Mari to bring about peace between warring Amorites. Was the ass or donkey also sacred to Baal in Syria ? When Israel assembles at Mt. Sinai God tells his people that the male firstling of an ass is to either be redeemed with a lamb or have its neck broken, as a memorial to God's slaying all the male firstborn of Egypt, both man and animal (Ex 13:13). Could perhaps the donkeys found buried in the temple courtyard at Avaris be what is being recollected, if the Hyksos expulsion is being recalled as the Exodus ? In other words perhaps donkeys or asses dedicated to the stormgod Seth/Baal at Hyksos Avaris are reformatted as dedications to the stormgod Yahweh, recalling the Exodus from Egypt in Hyksos times ?

In Ugaritic myths Baal's prowess with a lance/spear is alluded to ( p.75. line 49. "Baal and Mot." J.C. L. Gibson. Canaanite Myths and Legends. Edinburgh. T & T Clark. 1956, 1978). A stele shows Baal with a lance whose heel suggests for some lightning, he treads upon the sea, suggesting he has mastery over the sea god with his lance. This parallels Seth, whose lance subdues the sea serpent Apep at the sun's rising each day. I note also scarabs showing a winged Seth lancing a serpent at his feet, the other shows a winged Reshef in the same act and posture. In the Rameside 400 year stela, a wingless Seth is shown wearing the garb of Reshep. Baal has several epithets that appear to have been assimilated to Yahweh, like aliyn Baal meaning "mighty," (cf. Hebrew Elyon), and "rider of the clouds" (p.69. line 7. "Baal and Mot." J.C. L. Gibson. Canaanite Myths and Legends. Edinburgh. T & T Clark. 1956, 1978).

Gibson noted that the Ugaritic myths mention that the supreme god El (Bull-El) summons the gods to a new-naming ceremony for his son Yam, who earlier was also called YAW, but whose new name, a coronation name evidently, is to be "darling of El," Ugaritic mdd.il (mdd, alternately rendered ydd, 'darling, beloved' p. 150 Ugaritic Glossary. Gibson; compare with Hebrew David, meaning 'beloved" Strong's Exhaustive Concordance, Hebrew and Chaldee Dictionary, #1730, #1732), all this is in preparation for Yam's coming battle with his brother Baal for dominion of the earth (cf. pp. 4, 39,150. J.C. L. Gibson. Canaanite Myths and Legends. Edinburgh. T & T Clark. 1956, 1978). A number of scholars have suggested that Yahweh may have evolved from Yaw, a notion Gibson expresses reservations about (cf. p. 4. note 2. Gibson. 1978).

If I am correct in identifying the Hyksos expulsion of ca. 1540 BCE as what is being recalled in the Exodus narratives, it follows that the Hyksos Storm and Thundercloud god, Baal, is the "God of the Exodus." Of note, is that the prophet Amos states that Israel in his day still called Yahweh-Elohim, BAAL (Hos 2:16). And Yahweh is portrayed at Mount Sinai manifesting himself to the nation as a Stormcloud god, LIKE BAAL, who's thunder frightens the people (Ex 19:16). In the southern Sinai at the Egyptian mining camp of Serabit el Khadim exists a stele of Seth/Baal. Perhaps Seth/Baal of the Hyksos and of the Southern Sinai is behind Yahweh's appearance at Mount Sinai ? Hyksos Tell el Yehudiyeh wares and scarabs have also been found at the Egyptian Hathor shrine at Serabit el Khadim, perhaps linking the southern Sinai with the Hyksos expulsion and the Hebrew Exodus ? Also of interst is that the so-called 400 year anniversary stele erected by Ramesses to the god Seth, shows this god in the garb of the Canaanite plague god Reshef (the same costume appears on the Canaanite plague god, Mekal at Beth-shean, honored by two Ramesside era Egyptians). So, Yahweh-Elohim as a God who can assume the form of a Storm-cloud, who subdues the great serpent of sea, and who is famed as a God of plague, striking down not only Egyptians but his own people in the Sinai, appears to be a fusion of Baal-Hadad/Saphon, Reshep and Mekal. His monuments exist in the eastern delta from which Israel departed in the Exodus, at Serabit el Khadim in the southern Sinai where Israel encounters Yahweh, and in Canaan, where Israel eventually settles.

Avaris, the capital of the Hyksos in the eastern delta of Egypt, is believed to be modern Tell ed-Daba. Bietak has unearthed there Canaanite temples and houses who's earlier parallels are from Midle Bronze II Syria. Some of the pottery looks to be similar in style to Syria as well as southern Canaan. Donkeys were buried in temple courtyards, evidently as some ritualistic act. To the degree that Mari records slain donkeys as part of a covenant act amongst dwellers of the Trans-Euphrates area, perhaps this is evidence of Syrian customs penetrating Canaan and Egypt. Bietak understands that some of the arrivals were by ship from ports in northern Syria, Phoenicia and Ugarit, as well as Cyprus. Others came from ports in south Canaan (Gaza ? and Tell el-Ajjul).

All the above suggests to me that the bible is CORRECTLY recalling Middle Bronze and Late Bronze events of Israel's origins in Trans-Euphrates and northern Syria and her ancestors penetrating south to Canaan and thence to Egypt, to become the Hyksos who were expelled at the end of Middle Bronze II C. Yahweh-Elohim is a fusion of Syro-Canaanite gods and godesses as well as Egyptian gods and goddesses.

The Penteuchal narrator understands not only are the Patriarchs from Trans-Euphrates and Damascus, but that they invaded from the east, that is from Transjordan, the Hill Country of Canaan. Archaeologists have determined that IRON I A best fits this description. The problem ? Some scholars think Israel is just locals moving into the sparsely settled land. I suspect, like Mendenhall and Saggs, that Iron I A Aramaeans are settling from Trans-Euphrates, driven out of their ancestral lands by famine and war. They enter a nearly empty Transjordan and Hill Country Canaan AFTER Egypt as left the area ca. 1130 BCE. They settle the land and eventaully intermarry with local Canaanites. The Canaanite mothers pass on to their Israelite sons, the Bronze age traditions of their ethnic origins, which become fused to Iron I Aramaean origins traditions. Thus two different origins traditions, Canaanite Bronze Age and Aramaean Iron I, become by late Iron II, Israel's origins. There is a "twist" however. When the Hyksos were expelled, they returned to their homelands. Some of those homelands were Syria. As Egypt came to expand her empire to the Euphrates, the HOMOGENEOUS BRONZE AGE world of Syria-Palestine, remembered in tradition their ancestor's expulsion as Hyksos and their ancestor's 400+ year oppression by Egypt (1540-1140 BCE). So, too a degree, the invading Iron IA Arameans of Trans-Euphrates and Syria (the Aramaean homelands extended from northern Syria, Damascus, Tadmor, Jebel Bishri and the foothills of northern Lebanons to Haran in northern Mesopotamia) , may have brought with them traditions of their Hyksos ancestors being expelled from Egypt.

One of the mysteries about the Iron IA settlement of the Hill Country of Canaan is that the new arrivals built villages. Some scholars, like Israel Finkelstein, have argued that Israel was nomadic in the Late Bronze Age and suddenly became agrarian settlers in Iron I. Stiebing doubted that nomads would suddenly give up their nomadic ethos and settle down. The villages of Iron I A Israel suggested to him that whoever the Israelites were, they had a previous tradition of making villages and brought that tradition with them, nomads were not in the habit of constructing villages.

The 18th century BCE Mari annals, however, as well as archaeological surveys of Trans-Euphrates, reveal that the peoples, from Early Bronze times through Iron I, were village dwellers who practised sheep herding. That is, they migrated seasonally with their flocks back and forth from Jebel Bishri south of the Euphrates to Haran, but they also had villages to return to. Thus the villages appearing in the Canaanite Hill Country of Iron IA "proto-Israel" are probably to be linked to the same villages appearing in the Trans-Euphrates area which came to be abandoned according to archaeologiclal surveys, in Iron I, due to a lengthy and severe famine, recalled perhaps in the biblical narratives of the patriarchs, Abraham and Jacob, who both wander to Egypt to escape famine.

Archaeologists have determined that pigs were raised and consumed in the Ancient Near East. Their remains have been found in various contexts in Bronze Age Egypt, Canaan, Syria and Mesopotamia. What was a surprise, was that in Iron Age Canaan, pig remains tended to be identified in non-Israelite areas, the Hill Country of Canaan, whilst they appear frequently in Iron Age Philista.

"Much of the variability in pig abundance is correlated with rainfall, with wet climate being a favorable indicator for finding remains...both southern Mesopotamia and Khuzestan, as well as northern Mesopotamia and Anatolia, have relatively abundant pig remains...The linkage of pig remains with wet conditions also describes the distribution of pigs in Syro-Palestine through the Chalcolithic. In the Early Bronze Age, an additional principle came into play. Based on samples from Lahav, it appears that pig remains are less abundant in periods and places of urban development.This is even clearer in Middle Bronze Age samples from the same region, where the evidence shows that site size is inversely correlated with pig abundance...In Canaan we have no archaeological evidence for the cultic use of pigs after the Bronze Age, unless the partial pig skeleton from Hazor is so interpreted. The oft cited evidence of pig sacrifice from Megiddo and Ta`anach is spurious; the bones were misidentified. The only incidence of intensive swineherding until the Hellenistic period is associated with the arrival of the Philistines..." (p.215. Vol.1. Brian Hesse. "Animal Husbandry and Human Diet in the Ancient Near East." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. Peabody, Massachusetts. Hendrickson Publishers. [1995], 2000)

The bible understands that Israel is forbidden to eat pork. Archaeological investigations of the Iron IA Hill Country of Canaan reveal an absence of pig remains, yet this same era reveals pig remains in abundance in Philista. The bible is adamant that Israels ancestors are wandering Arameans. Of interest here is an observation made by Dion, in describing the animals raised by the first-millennium BCE Aramaeans of Syria, he noted the absence of pig remains.

"Sheep and oxen are almost ubiquitous in native inscriptions, and much more common in the documentation than any other domestic species; ovines were about ten times as common as cattle. PIGS ARE AS GOOD AS MISSING. Among domestic fowl, only ducks and geeses are documented..." (p.1287. Vol. 2. Paul Eugene Dion. "Aramaean Tribes and Nations of First-Millennium Western Asia." Jack M. Sasson. Editor. Civilizations of the Ancient Near East. Peabody, Massachusetts. Hendrickson Publishers. [1995], 2000)

If I am correct that Arameans from Northern Syria and Mesopotamia are the "Village builders" of Iron IA Hill Country Canaan and Transjordan, it follows then, that the Hebrew language is itself an amalgum of Canaanite and Aramaic. That is, over a course of about 500 years (1200-586 BCE), the Arameans, via intermarriage with the Canaanites, adopted many Canaanite words, to such a degree, that the original Aramaic was lost, as noted by the biblical narrator himself, when he portrays the people of Judah as NOT understanding their "mother language", Aramaic (recalling Israel's Patriarchs are called Wandering Arameans), and having Hezekiah's envoys asking the Assyrian envoy to speak to them in Aramaic .

"Then Eliakim the son of Hilkiah, and Shebnah, and Joah, said to the Rabshakeh, "Pray, speak to your servants in the Aramaic language, for we understand it; do not speak to us in the language of Judah within the hearing of the people who are on the wall." But the Rabshakeh said to them, "Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and to drink their own urine ?" Then the Rabshakeh stood and called out in a loud voice in the language of Judah" "Hear the word of the great king, the king of Assyria."

Just such also happened to the Philistines ! Their Aegean language, by the time of the fall of Philista to Nebuchadrezzar revealed they wrote in a Semitic language akin to Hebrew, they too had lost contact with their mother tongue over a 500 year acculturation period (an inscription being found in a burned out Philistine tell, destroyed by Nebuchadrezzar). The late Cyrus Gordon argued that the Philstines had spoken a Semitic language, because when he studied the biblical texts he found no indication that translators were needed between Philistines and Israel, each is portrayed carrying on conversations without need of a translator. Gordon was right and wrong ! The Philistine language was originally Aegean, but they acculturated to Canaan like the Iron IA Arameans, in fact the bible suggests marriages between Israelites and Philistines (Samson and Deliah)- oh the power of acculturation ! "The conqueror had become the conquered."

It is my understanding that the hundreds of villages appearing in the Hill Country of Canaan and Transjordan are invading Arameans from Trans-Euphrates in Iron IA, DRIVEN BY FAMINE, principally after 1130 BCE when Egypt had withdrawn from Canaan, leaving it "wide open" for invaders. The famines that drove the Philistines from their Aegean homelands, drove the Arameans from their "marginal" pasturages near the Euphrates. They abandoned their "villages of stone," and rebuilt them in the Hill Country of Canaan and Transjordan. The reason for their pottery "resembling" that of the Late Bronze Age Canaanites, was that the peoples of Syria-Palestine "shared a common culture," including, apparently, similar pottery forms. The Iron Age would lead to the rise of "differentiation" and "distinction" between Syria, Moab, Edom, Ammon and Israel. As regards pottery forms in Iron IA villages, the Philistine example my be helpful, they brought Aegean forms, initially, but within a few generations adopted painting techniques similar to the Canaanites. Perhaps the same holds for Aramean Israel, they too adopted Canaanite forms ?

The Pentateuchal narratives may be recalling two histories, South Canaanite and North Syrian (Amorite/Aramaean) which in the course of Iron IA- Iron II became fused together into one national origins story. That is, the Iron IA Arameans eventually married Canaanite wives, and the Canaanite mothers taught their Israelite sons, the Middle and Late Bronze Age Canaanite traditions of an Exodus from Egypt (the Hyksos expulsion) and Covenants used to wrest Canaan from Egyptian control at a period when ONE GOD, the Aten, weakened Pharaoh's hold on Syro-Canaan.

Of interest here, is what happened to the Philistines. They arrived about the same time as the invading Araamaeans, Iron IA. Scholars have noted that the Philsitines by the time of Nebuchadrezzar's invasion of Philista, were speaking a Canaanite language akin to Hebrew. The earliest pottery was Aegean in form and decoration but after arrival, they began to adopt Canaanite motifs and painting techniques. The wall reliefs of Ramesses III showed him fighting Sea Peoples and Canaanites. The Canaanites are bearded and wear long flowing robes, the Philistines are clean-shaven, and in short kilts coming no lower then the knee. Yet, Neo-Assyrian reliefs show Philistines completely acculturated, they are no longer clean-shaven, but bearded, and they wear long robes like the Canaanites. "What is sauce for the Goose is sauce for the Gander," it is my "suspicion" that as the Iron IA Philistines "acculturated" over a period of 500 years to Canaanite ways, adopting hairdos, clothing, language and pottery, just the same thing happened to the invading Arameans from Trans-Euphrates/Syria. They too adopted Canaanite ways. Their language was transformed by the Canaanite, such that Hebrew came to be distinct from Aramaic, and by Hezekiah's days, only educated men understood Aramaic (cf. 2 Kings 18:26). This "aligns" with the biblical presentation- the bible "describes" ISRAEL'S CANAANITE ACCULTURATION in NEGATIVE TERMS, from a RELIGIOUS POINT OF VIEW, **Israel does NOT obey God**, she enters into Covenants with the Canaanites (Joshua 9), worships their gods (Judges 2:13), and marries their daughters (Judges 3:5-7) and give their sons in some cases BAAL names (Gideon is called Jerubba`al, Judges 7:1). Iron II urban Israel is probably a fusion of Canaanite Late Bronze and Iron I with Aramean Iron I.

What we have here, is a description of Arameans from northern Syria and Mesopotamia (Damascus-Haran) settling Canaan and Transjordan in Iron IA and MARRYING CANAANITES, worshipping their gods, and ABSORBING FROM these Canaanites, Canaaanite "origins" traditions of the Late Bronze Age, that is, the Hyksos expulsion of 1540 BCE, the 400 year oppression of Canaan by the Egyptian New Kingdom, 1540-1140 BCE, FUSED to Aramean "origins" stories of Haran-Damascus ! It would be the great-great-great-grandchildren of the unions of Canaanites and Arameans, who, in Iron II would combine two different origins traditions into one story of the Exodus and settlement of the land which we have in today's Bible.

Archaeologically, the CRUCIAL link establishing "Who" the Iron IA sttlers of Transjordan and the Hill Country of Canaan "are," is the HUNDREDS OF VILLAGES OF STONE, a phenomena UNKNOWN in Late Bronze Age Canaan according to Lemche, but attested for Late Bronze Age Syria/Aram. The "final Nail" will be driven into the coffin when a comprhensive petrographic analysis is understaken of the pottery appearing in the earliest levels of the Iron IA villages to determine if the clays are foreign, that is, of Syria and Mesopotamia, or they are 100% local Canaan/Transjordan clays, the technology exists and has been used on the Philistine wares, it merely needs to be applied to the Iron IA villages.