[Eleltepaivaph]

What's up everyone, I'm new to the forum and just wanted to say hey. Hopefully I posted this in the right section!

[Tarwan]

Welcome to our forums.
You are in the internal space section.

[Michaś]

welcome new user

We are very happy with your visit

p.s what's country you are represent?

[Slider]

Habiru was not a designation for an ethnic or racial group, but described a class of wandering peoples in Palestine and Syria who came into frequent contact with the Egyptians after the establishment of the New Kingdom. The ethnic mingling so characteristic of the habiru seems evident among the Israelites as well. Exodus 12:38 says, ‘And also many foreigners went up with them, and flock and herd … very heavy cattle’. The term used for ‘foreigners’ is erev rav or ‘mixed multitude’ or ‘mixture’ and is a rare construction. It seems to imply concubines, half-breeds, and other persons who joined the group. It may simply refer to the Egyptian wives, husbands, relatives, and children acquired by the Israelites during their stay in Egypt. Later, in Numbers 11:4 when the people agitated against Moses for lack of food, the term used to describe the non-Israelites among them is asasphsuph, or ‘riff-raff’. The ethnically mixed character of the Israelites is reflected even more clearly in the foreign names of the group’s leadership. Moses himself, of course, has an Egyptian name. But so do Hophni, Phinehas, Hur, and Merari, the son of Levi. Hur is Moses’ sacral assistant, and Phinehas an important priest chosen to guide the army in its war against the Midianites. The Merari clan is one of the Levite subclans who keep the Tabernacle. The fact that such important personages possessed Egyptian names seems to testify to the multiethnic character of the Israelites, which also suggests that it was the welding of this diverse group to the belief in Yahweh, more than ethnic ties, that forged the national identity of the Israelites during the desert trek.
[…] It is important to remember that one of the anomalies of the chapter [ie. Genesis 14] is that Abraham is called a Hebrew, a term usually employed by foreigners concerning the Israelites (Genesis 39:14), or for Israelite self-designation to outsiders (Genesis 40:15, 43:32).

Because of the unequivocal military-heroic nature of the patriarchs, and especially of Abraham, the epithet ‘ibri and the Habiru problem cannot be as lightly disassociated as some modern scholars would have it. [Thomas L.] Thompson’s rejection of a link between the Habiru and the ‘ibri, although in most cases convincing, collides head-on with the unequivocal overlap between the military activities of Abraham and the Habirus of history. Albright’s imaginative connection between Abraham and the Habiru is, however, doubtful. While I greatly admire Thompson’s sober critique of the pan-Babylonianism of Speiser, Albright, and others, this remarkable overlap between the activities of Abraham and of the earlier Habiru cannot be ignored as easily as I myself often wished.
As Speiser noted, the evidence of Genesis 14 accords more closely than any other with cuneiform data on the Western Habiru, calling to the Alalakh date formula in AT 58 (eighteenth/seventeenth centuries, BC), which mentions a treaty with Habiru warriors, and to the Statue of Idrimi (fifteenth century, BC, Alalakh), which tells how the royal fugitives found asylum among Habiru warriors