The Secret of the Hittites
The term "Hittites" appears frequently in the Hebrew Scriptures, emphasizing their significant role from the early post-Flood era to the time of the Hebrew kings. References to the Hittites are found in key passages such as Genesis 15:20, 2 Samuel 11:3, and 2 Chronicles 8:7. These mentions highlight the Hittites' presence and interactions with the patriarchs and early Israelites.
Historically, secular scholars were skeptical about the existence of the Hittites until archaeological discoveries in the late 19th century confirmed their presence. Inscriptions and artifacts unearthed after 1871 validated the biblical records, providing tangible evidence of the Hittite civilization. This breakthrough helped bridge the gap between the biblical narrative and historical understanding, shedding light on the significant role the Hittites played in the Ancient Near East.
The biblical account aligns with the archaeological findings, demonstrating that the Hittites were not a myth but a historically documented people. These discoveries not only affirmed the existence of the Hittites but also provided deeper insights into their culture, language, and interactions with other ancient civilizations. This introduction sets the stage for a detailed exploration of the Hittites' role in biblical history and their archaeological footprint.
The Hittites in the Biblical Genealogy
The Hittites are introduced in the Bible as descendants of Heth, who was the grandson of Ham and the son of Canaan, as recorded in Genesis 10:6, 15. This genealogical context places the Hittites among the various Canaanite nations descended from Canaan, emphasizing their indigenous roots in the region.
The term "Hittite(s)" appears 47 times in the Hebrew Scriptures, while "Heth" is mentioned 14 times. These references span a significant period, from the early post-Flood era around 2348 B.C.E. to the time of the Hebrew kings. The repeated mentions of Hittites underscore their importance in the biblical narrative, indicating their interactions with key patriarchal figures and their presence in the Promised Land.
Key genealogical references include:
Genesis 15:20: The Hittites are listed among the nations inhabiting the land promised to Abraham and his descendants.
2 Samuel 11:3: Uriah the Hittite, a notable figure in the narrative of King David and Bathsheba, highlighting individual Hittites who played significant roles.
2 Chronicles 8:7: Describes the remnants of the Hittites who were subjected to forced labor by Solomon, indicating their continued presence during the monarchic period.
The genealogical framework provided in Genesis situates the Hittites within the broader context of Canaanite nations. This background helps readers understand their historical and cultural significance, setting the stage for their interactions with the Israelites and their role in biblical events. The Hittites, as descendants of Heth, were integral to the fabric of the Ancient Near Eastern world, both in biblical accounts and in historical reality.
Abraham’s Dealings with the Hittites
Abraham's interactions with the Hittites are significant in the biblical narrative, highlighting the complexities of living as a sojourner in a foreign land and navigating the local customs and legal systems. One of the most notable episodes is Abraham's negotiation with the Hittites for a burial site for his wife, Sarah, as detailed in Genesis 23.
Promise of the Land and Respect for Hittite Ownership
Jehovah promised Abraham that his descendants would inherit the land of Canaan, which was inhabited by various nations, including the Hittites (Genesis 15:18-21). However, this promise did not immediately negate the existing ownership and rights of the Canaanite peoples. When Sarah died, Abraham approached the Hittites, recognizing their established presence and ownership of the land. Despite the divine promise, Abraham respected the Hittite ownership, indicating his acknowledgment of their current control over the territory.
Negotiation for the Cave of Machpelah
When Sarah passed away, Abraham sought to purchase a burial site from the Hittites. He approached Ephron the Hittite, one of the prominent landowners, to buy the cave of Machpelah. The negotiation, recorded in Genesis 23:1-20, is a detailed account of Abraham's respectful and strategic interaction with the Hittite community leaders.
Abraham initially presented himself as "an alien and a stranger" among the Hittites, which elicited a courteous response from them, acknowledging his status and willingness to help (Genesis 23:4-6). Abraham specifically requested to buy the cave of Machpelah, indicating his desire to secure a permanent family burial site. Ephron, responding with typical Eastern negotiation tactics, offered to give the cave and the field to Abraham, yet subtly introduced a price of 400 shekels of silver (Genesis 23:11-15).
Legal and Cultural Implications
This transaction reflects the Hittite legal and cultural practices of the time. The mention of trees in the conveyance underscores the Hittite custom of specifying detailed property elements in transactions. Additionally, Hittite law required new landowners to assume the responsibilities of feudal dues and perform certain pagan rituals. By negotiating for only the cave and not the entire field, Abraham aimed to avoid these obligations.
Conclusion of the Deal
Ultimately, Abraham agreed to Ephron’s price, purchasing the entire field along with the cave (Genesis 23:16-20). This transaction was officially validated by the local Hittite leaders, ensuring that Abraham had legal ownership. The narrative illustrates Abraham’s astuteness in dealing with the Hittite legal system and his respect for their customs, while also fulfilling his need for a family burial site.
Abraham’s dealings with the Hittites showcase his ability to navigate foreign legal systems and customs with respect and integrity. This account not only highlights the interactions between the patriarchs and the indigenous people of Canaan but also provides a window into the legal and social frameworks of the time.
Archaeological Discoveries and the Hittite Empire
The historical existence of the Hittites was largely unknown to secular scholars until significant archaeological discoveries in the late 19th and early 20th centuries brought this ancient civilization to light. These findings have played a crucial role in bridging the gap between the biblical references to the Hittites and historical understanding.
Discovery of the Hittite Capital
In 1906, archaeologists unearthed the ancient Hittite capital, Hattusha (modern Boğazköy), located about 90 miles east of Ankara, Turkey. This discovery was pivotal in confirming the existence of the Hittite civilization, which had been mentioned in the Bible but remained elusive to historians and archaeologists.
Inscriptions and Clay Tablets
The excavation of Hattusha revealed approximately ten thousand clay tablets written in Hittite and other extinct languages. These tablets, which were found in the royal archives, provided extensive information about Hittite laws, language, culture, and daily life. The decipherment of these tablets has allowed historians to reconstruct much of Hittite society and governance.
The Extent of the Hittite Empire
Archaeological evidence indicates that from around 2000 to 1200 B.C.E., the Hittites established a vast empire that extended across most of Asia Minor and exerted significant political influence over regions including northern Syria and parts of Canaan. This empire was a formidable power in the Ancient Near East, engaging in military campaigns and diplomatic relations with neighboring civilizations such as Egypt and Assyria.
Validation of Biblical Accounts
The discovery of the Hittite Empire has validated numerous biblical references to the Hittites. Before these archaeological findings, skeptics doubted the Bible's accounts, arguing that the Hittites were a mythical or exaggerated group. However, the unearthed inscriptions and artifacts confirmed that the Hittites were a real and influential civilization, as described in the Scriptures.
Influence on Canaan
During Abraham's time in the Promised Land, the Hittites' influence extended into Canaan, which is consistent with the biblical narrative. The interactions between Abraham and the Hittites, as well as the continued presence of Hittites during the era of the Hebrew kings, align with the historical context provided by these archaeological discoveries.
The archaeological discoveries related to the Hittite Empire have significantly enhanced our understanding of this ancient civilization and its role in the biblical narrative. The evidence corroborates the existence and prominence of the Hittites, demonstrating the accuracy of the biblical accounts and providing a richer historical context for their interactions with the Israelites. These findings underscore the importance of archaeology in illuminating the historical realities behind the biblical text.
The Hittite Legal Context and Abraham’s Purchase of the Cave of Machpelah
Abraham’s purchase of the cave of Machpelah as a burial site for his wife Sarah, recorded in Genesis 23, offers a fascinating glimpse into the Hittite legal practices and societal norms of the time. Understanding the Hittite legal context sheds light on the details of this transaction and enhances our appreciation of the biblical narrative's historical accuracy.
Hittite Feudal System and Land Laws
The Hittite society operated under a feudal system where land ownership came with obligations to the ruling king, typically in the form of taxes or services. This feudal structure influenced land transactions, as buyers and sellers had to navigate the responsibilities associated with land ownership.
Two key aspects of Hittite land law relevant to Abraham’s purchase are:
Full Parcel Sales: When an entire parcel of land was sold, the new owner assumed the duty of paying the feudal dues.
Partial Parcel Sales: If only a portion of a parcel was sold, the original owner retained the obligation to pay the feudal dues, not the new purchaser.
This distinction is crucial for understanding why Abraham was careful in his negotiations with Ephron the Hittite.
Negotiation and Legal Formalities
Abraham approached the Hittite city elders, recognizing their authority and the existing legal framework. He presented himself as a sojourner and sought their permission to purchase a burial site, reflecting his respect for their established ownership and legal customs.
Ephron, a landowner and one of the city elders, initially offered the entire field, including the cave, to Abraham. This offer included not just the land but also the associated legal responsibilities, such as paying feudal dues. The Hebrew word for "give" used in this context can also mean "sell" or "transfer," indicating a formal legal transaction rather than a simple gift.
Avoidance of Feudal Obligations
Abraham’s request to purchase only the cave of Machpelah, rather than the entire field, was a strategic move to avoid the burdensome feudal dues and associated pagan rituals required by Hittite law. Paragraph 46 of Hittite law specifies that selling only a portion of a field did not transfer the feudal dues to the purchaser, thereby leaving the original owner responsible for these obligations.
Despite this, Ephron insisted on selling the entire field, likely to transfer the feudal responsibilities to Abraham. The final agreed price of 400 shekels of silver was substantial, reflecting the value of both the land and the assumption of associated legal responsibilities.
Legal and Cultural Significance
The detailed negotiation and the involvement of the city elders in ratifying the sale highlight the formalities of Hittite legal transactions. This process ensured that Abraham’s ownership of the field and cave was legally recognized, providing him with a permanent burial site for his family.
Furthermore, the mention of trees in the conveyance underscores Hittite practices, as specifying the number of trees in land transactions was customary. This detail reinforces the historical and cultural accuracy of the Genesis account.
Understanding the Hittite legal context illuminates the significance of Abraham’s purchase of the cave of Machpelah. The narrative showcases Abraham’s astuteness in navigating local customs and legal systems, securing a lasting heritage for his descendants. The alignment of the biblical account with known Hittite legal practices underscores the reliability and historical depth of the Scriptures, offering a vivid picture of life and legal affairs in the Ancient Near East.
The Impact of Hittite Laws on Biblical Accounts
Hittite laws had a significant influence on the social, legal, and cultural context of the Ancient Near East, including the interactions described in the Bible. By understanding these laws, we can gain deeper insights into several biblical narratives, particularly those involving land transactions, legal agreements, and social customs.
Abraham’s Negotiation for the Cave of Machpelah
One of the most illustrative examples is Abraham’s purchase of the cave of Machpelah as a burial site for Sarah, described in Genesis 23. The details of this transaction reflect the intricacies of Hittite legal practices:
Feudal Obligations
As per Hittite law, selling an entire parcel of land transferred the responsibility of paying feudal dues to the new owner. Abraham’s negotiation to buy only the cave initially was an attempt to avoid these obligations. When Ephron insisted on selling the entire field, it meant that Abraham had to assume the feudal dues associated with the land. This legal nuance explains the dynamics of their negotiation and the substantial price of 400 shekels of silver that Abraham agreed to pay.
Here are some excerpts from the Hittite laws, which reflect their legal practices and societal norms. These can help illustrate the type of legal environment that might have influenced the broader context of ancient Near Eastern transactions, similar to what is described in Genesis 23 with Abraham's purchase of the cave of Machpelah.
Regarding Land and Property Transactions:
Law §46: "If anyone buys a field, vineyard, or house in the territory of Hatti land and the seller says, ‘It was my father’s house; I will redeem it,’ he shall weigh and give the silver, and he shall redeem his house."
Law §47: "If anyone buys a male or female slave or an ox or a sheep in the Hatti country, and the former owner recognizes it in the possession of its buyer and says, ‘It is my slave,’ they shall prove the slave’s identity and give him back."
Regarding Feudal Obligations:
Law §24: "If anyone inherits arable land and he hands it over to another who says, 'I will cultivate it,' but he does not cultivate it, he shall pay 3 shekels of silver per cadastral unit as compensation."
Regarding Penalties and Dues:
Law §168: "If a free person sets fire to another’s house, he shall build up again the burned house out of his own means; and whatever was inside the house that was burned, he shall replace it grain by grain, cloth by cloth."
These laws show how property rights and responsibilities might be negotiated and enforced, reflecting a structured legal system with clear penalties and processes for disputes. The Hittite laws were comprehensive, dealing with various aspects of life and providing a structured approach to governance and justice that would have been influential throughout the region.
These excerpts offer a glimpse into the Hittite legal system and could be seen as part of the broader cultural and legal milieu of the Ancient Near East, which might have indirectly influenced the narratives found in the Old Testament, including the detailed property transaction in Genesis 23.
Legal Formalities and Documentation
The involvement of the Hittite city elders in ratifying the sale highlights the formal legal procedures that were in place. This ensured that the transaction was publicly recognized and legally binding, reflecting the structured legal framework within which the Hittites operated. The mention of the trees and the specific details of the property further align with Hittite customs of detailed land documentation.
The Hittite laws indeed detailed the roles of elders and the importance of formal documentation in legal transactions, reflecting their structured legal system. Here are some excerpts that highlight these aspects:
Role of Elders and Witnesses:
Law §23: "If a man builds a house for another but does not strengthen its foundation and the house which he built collapses, and if the owner of the house was killed, the builder shall be put to death. If the son of the owner of the house was killed, the son of the builder shall be put to death. If the slave of the owner of the house was killed, the builder shall give slave for slave to the owner of the house. If anything was destroyed, he shall replace whatever was destroyed, and because he did not strengthen the foundation of the house which he built, he shall strengthen the house which collapsed at his own expense. If a builder builds a house for another and does not complete it, he shall weigh out and deliver to the other two shekels of silver per cadastral unit."
Documentation and Details in Transactions:
Law §123: "If anyone gives silver, gold, male or female slaves, oxen, sheep, or anything else on loan, whatever it may be, he shall show witnesses, and he shall draw up contracts, and then he may give it."
Specificity in Property Descriptions:
Law §125: "If a man sells a plot of arable land and the measurements are inaccurate, he shall make good the deficiency in the measurements."
These laws underscore the Hittite emphasis on legality, proper documentation, and the formalization of transactions through the presence of witnesses and precise descriptions. The role of elders and other community members in these procedures helped ensure that all legal standards were met, and the transactions were publicly and formally recognized. This mirrors the detailed account of Abraham's purchase of the cave of Machpelah in Genesis 23, where similar formalities are described, emphasizing the importance of witnesses and specific property details in making the transaction legally binding and publicly recognized within the community.
Legal Context in Hittite Society
Hittite law codes, unearthed from archaeological sites such as Hattusha, provide a comprehensive look at the legal environment of the time. These codes covered various aspects of daily life, including property rights, contracts, and societal obligations. Their influence is evident in several biblical accounts:
Property Transactions: The specificity and formalities in Hittite property laws can be seen mirrored in the biblical account of Abraham’s land purchase. The precise recording of property elements, such as the number of trees, indicates a sophisticated understanding of property rights and legal documentation, ensuring clear and undisputed ownership.
Inheritance and Feudal Systems: The Hittite feudal system, which imposed certain obligations on landowners, is reflected in biblical narratives where land ownership and inheritance are prominent themes. The legal expectations and responsibilities tied to land ownership are subtly integrated into the biblical text, providing context for various interactions and decisions made by biblical figures.
The Hittite laws offer detailed regulations concerning property transactions and the obligations associated with land ownership, which help illustrate the background to various biblical narratives. Here are some excerpts from the Hittite laws that reflect these aspects:
Property Transactions
Law §46: "If anyone buys a field, vineyard, garden, house, or any real estate, but there are no witnesses or tablet, and later a claimant appears, then the buyer is ousted from his purchase, and he has to return it to its owners."
Law §47: "If anyone buys a male or female slave, an ox, a sheep, or anything from another man or from another man’s house without witnesses or a tablet, the buyer is a thief and dies."
These laws underscore the importance of formal witnesses and written documentation in property transactions to prevent disputes and establish clear ownership.
Inheritance and Feudal Systems
Law §168-170:
Law §168: "If a free person dies, his or her heirs take the estate."
Law §169: "If a man dies and leaves behind a wife and children, the estate belongs to the children, but the wife can use it as long as she lives."
Law §170: "If a man dies and has no children but has a wife, the wife inherits the estate."
These laws outline the rules for inheritance, emphasizing the rights of family members to inherit property, which reflects the biblical emphasis on lineage and inheritance.
Feudal Obligations
Law §44: "If a man receives fields to till and is lazy and does not raise a crop, he will be charged with the value of the crop of the field and will measure out the grain on that basis."
This law illustrates the feudal obligations tied to land use, where failure to meet these obligations could lead to severe penalties.
These Hittite legal principles show a structured approach to property rights, responsibilities, and inheritance, which are also central themes in the biblical accounts, such as the story of Abraham’s purchase of the cave of Machpelah. This context helps to illuminate the detailed recording and formal transactions depicted in the Scriptures, showing a parallel understanding of property and legal systems in the Ancient Near Eastern context.
Broader Implications on Biblical Interpretation
Recognizing the influence of Hittite laws on biblical accounts helps us interpret these narratives with greater accuracy and depth:
Legal and Cultural Authenticity: The alignment of biblical descriptions with known Hittite legal practices underscores the historical authenticity of the Scriptures. It demonstrates that the biblical authors were well-versed in the legal and cultural contexts of their time, providing a reliable record of events and interactions.
Contextual Understanding: Understanding the Hittite legal context enriches our comprehension of certain biblical passages, revealing the practical considerations and societal norms that shaped the actions of biblical figures. It allows us to appreciate the complexity and realism embedded in the biblical narrative.
Resolution of Historical Skepticism: The archaeological discoveries of Hittite laws and their corroboration with biblical accounts address and counteract historical skepticism. They provide tangible evidence that supports the accuracy of the biblical text and its depiction of ancient legal and social systems.
The impact of Hittite laws on biblical accounts is profound, offering a lens through which we can better understand the historical and cultural backdrop of the Bible. The detailed legal practices reflected in narratives such as Abraham’s purchase of the cave of Machpelah highlight the integration of Hittite societal norms into the biblical world. This understanding reinforces the credibility of the biblical text and enhances our appreciation of its historical context and depth.
The excerpts from Hittite laws below help illuminate the intricate relationship between ancient legal practices and biblical narratives, highlighting the historical and cultural authenticity within the Scriptures:
Legal and Cultural Authenticity
Law §24: "When a man buys either male or female slave and the slave dies within a month, he shall return the slave to the seller and the seller shall return the silver; but if the slave dies after a month, there shall be no compensation."
This law demonstrates the sophistication of Hittite legal practices concerning consumer rights and guarantees, reflecting a similar level of legal sophistication described in biblical transactions, such as the purchase of property or handling of servitude.
Law §197: "If anyone blinds the eye of another, they shall pay one mina of silver; if they break a bone of another, they shall pay 20 shekels of silver."
This echoes the biblical principle of proportional justice found in Exodus 21:24 ("eye for an eye, tooth for a tooth"), indicating a shared cultural and legal ethos in the ancient Near East.
Contextual Understanding
Law §105: "If anyone steals goods from a temple or the court, that person shall be put to death, and also the one who receives the stolen goods."
This law contextualizes the severe consequences for theft from sacred or royal properties, similar to the biblical prohibitions against stealing and the associated penalties, enhancing our understanding of the gravity of such offenses in biblical times.
Law §168-170 (inheritance laws): These laws provide a structured approach to inheritance that can be compared to the biblical instructions on property and inheritance rights, such as those found in Numbers 27:8-11, where daughters are allowed to inherit if there are no sons.
Resolution of Historical Skepticism
Law §1: "If anyone destroys the eye of another free person or breaks the bone of another free person, his eye shall be destroyed or his bone shall be broken."
This law supports the historical accuracy of similar legal principles in the Torah, countering skepticism about the authenticity of such laws by showing that they were indeed part of the wider legal environment of the time.
Law §76: "If anyone causes the loss of a free man’s tooth, he shall pay 4 shekels of silver."
By demonstrating the application of financial compensation for bodily harm, this law parallels biblical law and supports the historical reliability of biblical narratives that describe similar compensations.
These excerpts from Hittite laws not only corroborate the historical and cultural settings depicted in the Bible but also help us appreciate the depth and realism of the biblical text. By understanding these ancient laws, readers can better interpret the actions and decisions of biblical figures within their appropriate historical and cultural contexts. This understanding enriches our appreciation of the Bible as a document deeply embedded in the real-world dynamics of ancient times, offering insights into the practical and legal aspects of daily life that shaped the narratives of the Old Testament.
The Hittites in the Land of Canaan during Joshua’s Time
During Joshua's leadership, the Hittites were one of the many Canaanite tribes inhabiting the Promised Land. Their presence in Canaan at this time highlights their significance and the challenges faced by the Israelites as they sought to claim the land promised to them by Jehovah.
Biblical References to Hittites in Joshua’s Conquest
The Hittites are specifically mentioned in the context of Joshua’s territorial conquests:
Joshua 1:4: God promises Joshua that Israel’s territory would extend “from the wilderness and this Lebanon to the great river, the river Euphrates, that is, all the land of the Hittites.” This broad description indicates the Hittites' extensive presence in the region, encompassing parts of Lebanon and potentially areas in Syria.
Joshua 9:1-2: The Hittites are listed among the Canaanite nations that formed a coalition to resist the Israelite advance. This coalition included various groups such as the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, all uniting to oppose Joshua’s campaigns.
Hittite Settlements in Canaan
The biblical account suggests that the Hittites occupied mountainous regions within Canaan:
Numbers 13:29: The Hittites, along with the Jebusites and Amorites, are said to dwell in the hill country. This geographical information points to their settlement in the elevated areas, which were strategically significant and difficult to conquer.
Joshua 11:3: The Hittites are mentioned in the context of a coalition led by Jabin, king of Hazor, who sought to resist Joshua’s northern campaign. This reference further illustrates their presence in the northern parts of Canaan, aligning with historical data that indicates their influence extending from Anatolia into northern Syria and possibly into northern Canaan.
The Challenge of Conquest
The presence of the Hittites in Canaan posed significant challenges to the Israelites:
Military Strength: The Hittites, along with other Canaanite tribes, were described as formidable foes with well-fortified cities and strong military capabilities. Their resistance required strategic military campaigns led by Joshua and his successors.
Cultural and Religious Influence: The Hittites, like other Canaanite nations, practiced pagan religions and customs that were in stark contrast to the worship of Jehovah. Their presence and cultural influence were seen as potential threats to the religious purity and obedience of the Israelites.
Fulfillment of Prophecies and Promises
The conquest of Canaan, including the defeat of the Hittites, was seen as the fulfillment of God’s promises to the patriarchs:
Genesis 15:18-21: God promised Abraham that his descendants would inherit the land inhabited by various tribes, including the Hittites. Joshua’s campaigns were the realization of this divine promise.
Deuteronomy 7:1-2: God commanded the Israelites to utterly destroy the seven nations more numerous and mighty than themselves, including the Hittites. This command was part of ensuring that the Israelites would not be led astray by the pagan practices of these nations.
Historical and Archaeological Corroboration
Archaeological findings have confirmed the presence and influence of the Hittites in regions adjacent to and within Canaan during the Late Bronze Age. Artifacts, inscriptions, and historical records from neighboring civilizations such as Egypt and Assyria attest to the Hittites’ expansive reach and their interactions with other ancient powers.
The Hittites’ presence in the land of Canaan during Joshua’s time is a testament to their significant role in the Ancient Near East. The biblical narrative of their interactions with the Israelites highlights the challenges faced during the conquest and the fulfillment of God’s promises. Understanding the Hittites' geographical and cultural influence in Canaan provides a richer context for the biblical accounts and underscores the historical depth of the Scriptures.
Hittites under Noah’s Curse and Their Religion
The biblical narrative situates the Hittites within the broader context of Canaanite nations, linking them to the descendants of Canaan and thus to the curse pronounced by Noah. Understanding this curse and the religious practices of the Hittites provides a deeper insight into their interactions with the Israelites and the theological implications within the Scriptures.
The Curse of Canaan
Genesis 9:25-27: Noah's curse on Canaan, "Cursed be Canaan; a servant of servants shall he be to his brothers," laid the foundation for the eventual subjugation of Canaanite nations, including the Hittites. This curse stemmed from an incident involving Noah and his son Ham, the father of Canaan. The curse foretold that the descendants of Canaan would be subject to the descendants of Shem and Japheth.
Fulfillment of the Curse: The subjugation of the Hittites by the Israelites is seen as a fulfillment of this prophetic curse. As the Israelites entered and conquered Canaan, they were executing the divine judgment pronounced by Noah.
Hittite Religion and Pagan Practices
The Hittites, like other Canaanite nations, practiced a form of religion that was deeply intertwined with their culture and daily life. Their religious practices included:
Pagan Worship: The Hittites worshiped a pantheon of gods, including deities associated with weather, agriculture, and fertility. They engaged in rituals and ceremonies to appease these gods, seeking their favor for bountiful harvests and protection.
Phallic Worship and Immorality: The Hittite religion, along with other Canaanite religions, included elements of phallic worship and fertility rites. These practices were often morally degrading and involved acts that were considered abhorrent by Israelite standards.
Influence on Surrounding Nations: The pervasive nature of Hittite and Canaanite religious practices posed a constant threat to the spiritual integrity of the Israelites. God repeatedly warned the Israelites against adopting these customs, which could lead them away from monotheistic worship and into idolatry.
Biblical Warnings and Commands
God's instructions to the Israelites concerning the Hittites and other Canaanite nations were clear and stern:
Leviticus 18:1-30: God listed numerous immoral practices common among the Canaanite nations, including the Hittites, and strictly forbade the Israelites from engaging in them. The land was said to be defiled by these practices, necessitating their expulsion to prevent the contamination of Israel.
Deuteronomy 7:1-5: God commanded the Israelites to completely destroy the Canaanite nations and avoid intermarriage with them to prevent being led astray by their pagan worship. This command included the Hittites, emphasizing the need to eradicate their religious influence from the land.
Impact on Israel
The Hittites' pagan religion had significant implications for the Israelites:
Moral and Spiritual Corruption: The potential for the Israelites to adopt Hittite practices was a constant concern. This adoption would lead to moral and spiritual corruption, undermining the covenant relationship between God and Israel.
Intermarriage and Idolatry: Instances where Israelites intermarried with Hittites, such as Esau's marriage to Hittite women (Genesis 26:34-35), led to familial strife and bitterness. Such unions often introduced idolatrous practices into Israelite households, compromising their exclusive worship of Jehovah.
The Hittites, as descendants of Canaan, were subject to Noah's curse, which foretold their subjugation by the Israelites. Their religious practices, characterized by pagan worship and immoral rites, represented a significant threat to the spiritual purity of the Israelite community. God's commands to destroy the Canaanite nations, including the Hittites, were aimed at preventing the spread of these corrupt practices and maintaining the holiness of His people. Understanding the religious context of the Hittites enhances our comprehension of the biblical narrative and the theological reasons behind the commands given to the Israelites.
The Promised Land and God’s Command for Destruction of the Hittites
The command to destroy the Hittites, along with other Canaanite nations, was integral to the Israelites' conquest of the Promised Land. This directive was rooted in the need to fulfill God's promises to the patriarchs and to ensure the spiritual purity and covenantal faithfulness of the Israelite people.
Divine Promise of the Land
Genesis 15:18-21: God promised Abraham that his descendants would inherit the land of Canaan, which included the territories occupied by the Hittites. This promise was reaffirmed to Isaac, Jacob, and their descendants, establishing a divine mandate for the Israelites to possess the land.
Joshua 1:4: As Joshua prepared to lead the Israelites into Canaan, God reiterated the promise, specifying the extensive boundaries of the land, which encompassed the regions inhabited by the Hittites.
Command for Destruction
Deuteronomy 7:1-2: God commanded the Israelites to utterly destroy the seven nations inhabiting Canaan, including the Hittites. This directive was not merely a military strategy but a theological necessity to prevent the Israelites from being corrupted by the pagan practices of these nations.
Deuteronomy 20:16-18: The Israelites were instructed to leave no survivors among these nations to avoid the risk of adopting their detestable religious customs, which would lead to idolatry and moral degradation.
Theological Rationale
The command for the complete destruction of the Hittites and other Canaanite nations was grounded in several key theological principles:
Judgment on Wickedness: The Canaanites, including the Hittites, had filled the land with abominable practices such as idolatry, child sacrifice, and various forms of immorality. Their destruction was a divine judgment against their wickedness and a means to cleanse the land.
Prevention of Idolatry: God sought to protect the Israelites from the pervasive influence of Canaanite religions. By eliminating these nations, God aimed to prevent the Israelites from being lured into idolatry and forsaking their covenantal relationship with Him.
Covenantal Holiness: The Israelites were called to be a holy people, set apart for God's purposes. The presence of the Hittites and their pagan practices posed a significant threat to this holiness. The command to destroy them was part of God's plan to preserve the sanctity of His people.
Historical Implementation
Joshua’s Conquest: Under Joshua’s leadership, the Israelites undertook a series of military campaigns to conquer Canaan, targeting key cities and regions inhabited by the Hittites and other Canaanite tribes. The narrative in the book of Joshua details the systematic efforts to fulfill God's command.
Incomplete Obedience: Despite the initial successes, the Israelites did not fully carry out God’s command. After Joshua’s death, many Canaanite populations, including Hittites, remained in the land. This partial obedience led to ongoing struggles and temptations, as recorded in the book of Judges.
Consequences of Partial Obedience
Judges 2:1-3: Because the Israelites failed to completely drive out the Canaanites, God declared that He would no longer drive them out. These remaining nations would become a snare to the Israelites, testing their faithfulness and leading them into periods of apostasy.
Ongoing Conflict: The presence of the Hittites and other Canaanite nations continued to pose military and spiritual challenges for the Israelites, contributing to cycles of sin, oppression, and deliverance throughout the period of the Judges and beyond.
God’s command for the destruction of the Hittites was integral to the Israelites' conquest of the Promised Land and their mission to establish a holy nation devoted to Jehovah. This command was rooted in the need to judge the wickedness of the Canaanites, prevent the spread of idolatry, and maintain the covenantal holiness of the Israelites. The partial obedience of the Israelites led to significant consequences, underscoring the importance of complete faithfulness to God's directives. Understanding this context highlights the theological and historical significance of the conquest narratives and their impact on the development of Israel as a nation.
Later History: The Hittites’ Role and Presence in Israel
The Hittites continued to play a significant role in the history of Israel beyond the initial conquest of Canaan. Their presence is documented in various interactions with key figures and events in Israel's history, reflecting both their ongoing influence and the complexities of Israelite relations with neighboring peoples.
Hittite Soldiers in David’s Army
1 Samuel 26:6: Ahimelech the Hittite is mentioned as one of the men accompanying David during his time as a fugitive from King Saul. This indicates that Hittites were integrated into Israelite society and even served in military roles.
2 Samuel 11:3-17: Uriah the Hittite is one of the most notable Hittite figures in the Bible. As an officer in David’s army, Uriah's story is central to the narrative of David and Bathsheba. His loyalty and dedication to the Israelite cause, even in the face of personal betrayal, highlight the complex relationships between Israelites and Hittites. Uriah’s tragic end, orchestrated by David, underscores the moral and ethical challenges faced by Israel’s leaders.
Hittite Slaves and Laborers
1 Kings 9:20-21: During Solomon’s reign, the remaining Canaanite populations, including the Hittites, were conscripted for forced labor. Solomon used them for his extensive building projects, including the construction of the Temple and his palace. This practice reflects the subjugation and integration of Hittite descendants into the Israelite economy.
2 Chronicles 8:7-8: The Chronicler also notes that Solomon levied forced labor from the descendants of the Hittites and other Canaanite tribes. This enforced servitude illustrates the continued presence of Hittites within Israel and their role in the nation’s economic infrastructure.
Hittite Marriages and Religious Influence
1 Kings 11:1-6: Solomon’s foreign wives, including Hittite women, led him to idolatry. Despite his wisdom, Solomon’s marriage alliances with Hittite and other foreign women resulted in the introduction of pagan worship practices into Israel. This contributed to his spiritual decline and had long-lasting repercussions for the kingdom.
Ezra 9:1-2; 10:18-44: After the Babylonian exile, some Israelites, including priests and Levites, married women from the surrounding Canaanite nations, including Hittites. This was a violation of God’s law, and Ezra took measures to address this issue, emphasizing the importance of maintaining religious purity and covenantal faithfulness.
Hittite Influence in Military Conflicts
2 Kings 7:6: During the siege of Samaria by the Arameans, God caused the Arameans to hear the sound of chariots and horses, leading them to believe that the king of Israel had hired the "kings of the Hittites and the Egyptians" to attack them. This reference indicates the continued recognition of the Hittites as a significant military power, even during the later periods of Israel’s history.
The Hittites played a multifaceted role in the later history of Israel. From serving in the military to being integrated into the workforce, their presence was felt in various aspects of Israelite society. Their influence extended to the religious sphere, where intermarriage with Hittite women led to instances of idolatry and spiritual compromise among the Israelites. The biblical narratives highlight the complexities of these interactions and the ongoing challenges faced by Israel in maintaining its distinct identity and covenantal faithfulness. Understanding the Hittites’ role in Israel’s later history provides a comprehensive view of their enduring impact and the intricate dynamics of Ancient Near Eastern relationships.
Hittite Influence and Interactions with Key Biblical Figures
The interactions between the Hittites and key biblical figures illustrate the complex relationships and significant influence the Hittites had within Israel. These interactions, ranging from military alliances to personal relationships, underscore the multifaceted role of the Hittites in biblical history.
Abraham and the Hittites
Genesis 23:1-20: Abraham’s purchase of the cave of Machpelah from Ephron the Hittite is a prime example of early interactions between the Hittites and the patriarchs. This transaction highlights the Hittites' established presence in Canaan and their integration into the local economic and legal systems. Abraham’s respectful negotiation with the Hittites underscores the coexistence and mutual recognition of property rights.
Esau and Hittite Marriages
Genesis 26:34-35; 36:2: Esau’s marriages to Judith and Basemath, daughters of Hittite men Beeri and Elon, caused grief to his parents, Isaac and Rebekah. These marriages highlight the cultural and religious tensions between the Israelites and the Canaanite inhabitants. Esau’s choice to marry Hittite women illustrates the potential for cultural assimilation and the challenges of maintaining a distinct Israelite identity.
David’s Military Leaders
1 Samuel 26:6: Ahimelech the Hittite is mentioned as part of David’s retinue, indicating the presence of Hittites within Israelite military ranks during David’s time as a fugitive.
2 Samuel 11:3-17: Uriah the Hittite, one of David’s elite warriors, plays a central role in the narrative of David and Bathsheba. Uriah’s dedication to his military duties and his tragic death orchestrated by David reflect the personal and ethical complexities of Hittite-Israelite relations. Uriah’s story underscores the loyalty and integration of some Hittites into Israelite society, despite ethnic differences.
Solomon’s Wives and Idolatry
1 Kings 11:1-6: Solomon’s marriage to foreign women, including Hittites, led to his spiritual downfall. These marriages brought idolatrous practices into Israel, highlighting the influence of Hittite religion and the dangers of intermarriage with pagan nations. Solomon’s alliances with Hittite women were politically motivated but spiritually detrimental, demonstrating the delicate balance between political strategy and religious purity.
Military Perceptions
2 Kings 7:6: During the Aramean siege of Samaria, the sound of an approaching army caused the Arameans to flee, believing the Israelites had allied with the "kings of the Hittites and the Egyptians." This incident shows that the Hittites were still regarded as a significant military force, even in later periods. Their perceived involvement in potential military alliances indicates their enduring reputation as formidable warriors.
Post-Exilic Marriages and Reforms
Ezra 9:1-2; 10:18-44: After the Babylonian exile, some Israelites, including priests and Levites, married women from the surrounding Canaanite nations, including Hittites. Ezra’s reforms addressed these unlawful marriages to restore religious purity and adherence to the Mosaic Law. The presence of Hittite women among the exiles underscores the continued interactions and assimilation challenges faced by the returning Israelites.
The Hittites’ influence and interactions with key biblical figures reveal a complex tapestry of relationships that shaped Israelite history. From Abraham’s respectful dealings and Esau’s contentious marriages to David’s military alliances and Solomon’s idolatrous unions, the Hittites played a significant role in the social, political, and religious dynamics of ancient Israel. These interactions illustrate the challenges of maintaining Israelite identity and covenantal faithfulness amidst the diverse and influential cultures of the Ancient Near East. Understanding these relationships provides a deeper appreciation of the historical and theological context of the biblical narrative.
The Issue of Intermarriage
Ezra 9:1-2: Upon returning to Jerusalem, Ezra was informed that some Israelites, including priests and Levites, had married women from the Canaanite nations. These nations included the Hittites, among others such as the Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites. This practice was a direct violation of the Mosaic Law, which prohibited intermarriage with these groups to prevent the Israelites from adopting their idolatrous practices.
Spiritual and Cultural Implications
Spiritual Corruption: The primary concern with intermarriage was the potential for spiritual corruption. The Canaanite nations were known for their pagan worship and immoral practices. By marrying women from these nations, the Israelites risked being led away from the worship of Jehovah and into idolatry. This was not merely a cultural issue but a profound spiritual threat to the integrity of the Israelite community.
Covenantal Faithfulness: Maintaining purity in worship and adherence to the covenant with Jehovah was crucial for the Israelites. The intermarriages threatened to undermine this faithfulness and dilute the distinct identity that set them apart as God's chosen people.
Ezra’s Response and Reforms
Ezra’s Mourning and Prayer (Ezra 9:3-15): Upon hearing the news, Ezra reacted with deep mourning. He tore his clothes, pulled hair from his head and beard, and sat appalled. He then led the community in a heartfelt prayer of confession, acknowledging their collective guilt and pleading for God's mercy. This public display of grief and repentance highlighted the severity of the situation and set the stage for communal reflection and action.
Public Assembly and Covenant Renewal (Ezra 10:1-17): Ezra called for a public assembly of all the Israelites to address the issue. The community gathered in Jerusalem, where Ezra confronted them with their sin. The people responded with a commitment to rectify the situation. They agreed to divorce their foreign wives and to separate themselves from the practices that had led them astray. This decision was formalized through a covenant renewal, emphasizing their renewed dedication to God's laws.
Specific Actions Taken
Divorce of Foreign Wives (Ezra 10:18-44): The process of addressing the intermarriages was systematic and thorough. Ezra and the leaders conducted investigations, identifying those who had married foreign women. The list included priests, Levites, and laypeople. Each case was dealt with individually, ensuring that the corrective measures were appropriately applied. The public record of these actions underscored the seriousness of maintaining covenantal purity.
Restoration of Priestly Purity: Particular attention was given to the priests and Levites, as their role required them to be exemplary in their adherence to the Law. By divorcing their foreign wives, the priests and Levites restored their standing and the sanctity of their service in the temple.
Ezra’s reproof and the subsequent reforms were critical in re-establishing the religious and cultural integrity of the post-exilic community. By addressing the issue of intermarriage with the Hittites and other Canaanite nations, Ezra ensured that the Israelites renewed their commitment to Jehovah and His covenant. This episode highlights the ongoing struggle to maintain a distinct and holy identity in the face of surrounding influences and underscores the importance of faithful adherence to God’s commands. The actions taken by Ezra and the community served as a decisive step in preserving the spiritual purity and covenantal relationship of the Israelites.
Figurative Use of "Hittite" in Prophetic Texts
In the prophetic texts, the term "Hittite" is sometimes used figuratively to convey deeper spiritual and moral lessons to the Israelites. This figurative use highlights the corrupting influences of the surrounding nations and serves as a vivid illustration of Israel's own unfaithfulness.
Ezekiel’s Figurative Sense of Jerusalem
Ezekiel 16:3: The prophet Ezekiel delivers a powerful message from Jehovah, saying, "Your origin and your birth were from the land of the Canaanite; your father was an Amorite and your mother a Hittite." This statement is part of a broader figurative use describing Jerusalem’s origins and its spiritual unfaithfulness. By referring to the city's ancestry in terms of Canaanite nations, Ezekiel underscores the deep-rooted influence of paganism and immorality in Jerusalem's history.
Ezekiel 16:45: The figurative use continues with another reference: "You are a true daughter of your mother, who despised her husband and her children; and you are a true sister of your sisters, who despised their husbands and their children. Your mother was a Hittite and your father an Amorite." This metaphorical language highlights the city's continued pattern of unfaithfulness and idolatry, drawing a parallel between the moral depravity of the Hittites and Jerusalem’s behavior.
Purpose of the Figurative Language
Highlighting Spiritual Adultery: Ezekiel's use of "Hittite" and "Amorite" in describing Jerusalem's ancestry serves to emphasize the spiritual adultery of the Israelites. Just as the Hittites and Amorites were known for their pagan practices and moral corruption, Jerusalem is portrayed as having inherited these traits, leading to its unfaithfulness to Jehovah.
Condemnation of Idolatry: By associating Jerusalem with the Hittites, Ezekiel condemns the city's idolatry and apostasy. The prophetic message underscores how far the Israelites had strayed from their covenant with Jehovah, adopting the detestable practices of the surrounding nations.
Theological Implications
Moral and Spiritual Decay: The figurative use of "Hittite" in Ezekiel’s prophecies illustrates the extent of Israel's moral and spiritual decay. It serves as a stark reminder of the consequences of abandoning Jehovah’s commandments and engaging in the abominations of the Canaanite nations.
Call to Repentance: Ezekiel’s figurative use is not merely a condemnation but also a call to repentance. By highlighting Jerusalem’s corrupt origins and behavior, the prophet urges the Israelites to recognize their sin, repent, and return to faithful worship of Jehovah.
Historical Context
Pre-Israelite Occupation: The reference to the Hittite and Amorite ancestry symbolically points to the pre-Israelite occupation of the land. It reminds the Israelites that their current state of unfaithfulness mirrors the practices of the very nations they were commanded to drive out and avoid.
Continuity of Influence: The figurative language underscores the continuity of negative influence from the Canaanite nations, even after the Israelites established themselves in the land. It highlights the ongoing struggle to maintain a distinct and holy identity in the face of pervasive pagan influences.
The figurative use of "Hittite" in prophetic texts like Ezekiel serves as a powerful tool to convey the spiritual unfaithfulness of the Israelites. By drawing parallels between Jerusalem’s behavior and the corrupt practices of the Hittites, the prophet emphasizes the seriousness of Israel's idolatry and moral decline. This figurative language underscores the need for repentance and a return to covenantal faithfulness, reinforcing the theological themes of judgment and redemption. Understanding this use of metaphor enriches our interpretation of the prophetic messages and their relevance to the spiritual condition of Israel.
About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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