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5 Canaan; the Amorites usually referred to the population of the hill country; while the Hittites referred to groups of fugitives from the Anatolian regions... who later formed the neo-Hittite small kingdoms” (1991a, 362). While his supposition regarding the presence of Anatolian fugitives in the Judean hill country is not supported by material culture (1991a, 363–364), his larger geographic framework possesses textual merit. Long standing trade routes which passed through the Levant functioned to tie atti and H˘ Egypt together on both economic and diplomatic levels during their LBA peaceful relations, providing a pre-existing and commonly used corridor for later movements. While the appearance of “Hittites” in Canaan proper could have resulted from any number of factors over an extensive period of time, these conditions allowed for both their presence and movement. For example, individual merchants from the north could have settled in Canaan (perhaps where business was lucrative), individual diplomats could have remained for a number of reasons (perhaps as expatriots), and any northerly individual could have moved their households for practical reasons (perhaps as a result of food shortage, climate change, political unrest, etc.). The few Hittite material remains from Megiddo, Aphek, Tel Nami, and Tell el-Far’ah (south) support at least the first two possibilities and are suggestive of the last. A quantitative perspective is consistent with Neo-Hittite populations in the north, but not with the resettlement of large populations. A third possible explanation for variation lies at the canonical level where the list functions as an intentional literary device. The three total occurrences of the seven-fold list may be connected within the larger context of Deuteronomy and Joshua (Deut 7:1; Josh 3:10; 24:11). In Deuteronomy the seven-fold list appears first as the immediate application of the call to covenant love and the ideal ḥerem law (Deut 6), and the subsequent six-fold list (Deut 20:17) also appears in conjunction with warfare law. If McConville correctly observes that seven is a fitting number for a thorough purgation (2002, 153), then these two uses anticipate the incomplete fulfillment of the idealized ḥerem law which resulted in the Judges debacle. This tension between the ideal and its subsequent reality in Deuteronomy is explicitly spelled out by
6 the sole use of the list in First Kings (9:20-21), where Solomon is said to have conscripted to forced labor the offspring of those peoples “whom the Israelites were unable to ḥerem.” In Joshua the seven-fold list forms an inclusio bracketing the initial conquest account (ch. 3) and the concluding post-conquest covenant renewal (ch. 24). Between these two occurrences lie three six-fold lists (Josh 9:1; 11:2; 12:8). Perhaps the alternation in number, content, and sequence is likewise intended to anticipate both the incompleteness of the conquest and the resulting consequences. The ḥerem passage points in this direction with its prohibition against intermarriage (Deut 7:3–4), a superfluous command if it possesses no anticipatory significance. (On the marriage of women taken in war [Deut 21:10–14], see Tigay 1996, 194–195.) Thus, Deuteronomy incorporates into its legal-parenetic discourse the literary ideal with an anticipation of the practical outworking of conquest, demonstrated explicitly by the lists in both Joshua and Kings. This suggested literary function of the list is both consistent with and emphasizes Israel’s failure to extend its political borders around its northern neighbors (though these lands were part of the “land promise”; see Gen 15:18, Deut 1:7, and Josh 1:4). The regular appearance of the list in the Pentateuch through Kings exemplifies its diachronic, historiographic and literary functions, 8 consistently pointing the way toward a northern referent for “Hittite.” Further Geographic Considerations. Internal geographic considerations likewise suggest a northerly referent for the list “Hittites.” Haḥittî appears four times in association with the collocation “in the hill country” (bāhār; ‏(ָּבָהר along with at least the Jebusites and Amorites. While the presence of Jebusites may indicate a southern locale, the contexts of Numbers implicitly and of Joshua explicitly indicates the north is in view. In Numbers the spies provide an overview of where they went, which includes all territories beginning at the wilderness of Zin ——————————— 8 Ezekiel may provide further evidence for a later use of the first three list elements in literary crafting. Jerusalem’s birth occurs in the land of the Canaanites where her father is Amorite and her mother ḥittît (Ezek 16:3, 45). The haḥittî together with the Canaanite and Amorite represent a tradition which the prophet uses as a metaphor for Judah’s unfaithfulness to YHWH.
Page 1 and 2: DRAWING ANALOGY BY HISTORICAL PRECE
Page 3 and 4: 2 demonstrated that the connection
Page 5: element typically appears in one of
Page 9 and 10: 8 north “as far as the Great Rive
Page 11 and 12: 10 from the regions of the Neo-Hitt
Page 13 and 14: contact is therefore possible betwe
Page 15 and 16: 14 sufficient data to indicate that
Page 17 and 18: dominant language in the reliefs. 3
Page 19 and 20: 18 Seraiah/Sheva/Shisha/Shavsha), 4
Page 21 and 22: described as bOnê Ḥēt¯, and th
Page 23 and 24: distinct entities: Abraham the fore
Page 25 and 26: 24 generic association of these wom
Page 27 and 28: 26 Conclusion This study argues tha
Page 29 and 30: Fisher, Loren R., Duane E. Smith, a
Page 31 and 32: Joüon, Paul, and T. Muraoka. 2006.
Page 33: Speiser, E. A. 1964. Genesis: Intro

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