Towards the close of the 13th century the Egyptian king Merneptah (Mineptah) records a successful campaign in Palestine, and alludes to the defeat of Canaan, Ascalon, Gezer, Yenuam (in Lebanon) and (the people or tribe) Israel.3 Bodies of aliens from the Levantine coast had previously threatened Egypt and Syria, and at the beginning of the 12th century they formed a coalition on land and sea which taxed all the resources of Rameses III.
This saying appears to imply a settled life in Canaan, but both affirm the warlike significance of Yahweh and the ark.
The truth that underlies the tradition is that the collection is essentially the hymn-book of the second Temple,' and it was therefore ascribed to David, because it was assumed, as we see clearly from Chronicles, that the order of worship in the second temple was the same as in the first, and had David as its father: as Moses completed the law of Israel for all time before the people entered Canaan, so David completed the theory and contents of the Temple psalmody before the Temple itself was built.
What the event should be was determined by the government and notified to all its officials; one of these notices, sent to the Babylonian officials in Canaan in the reign of Samsuiluna, the son of Khammurabi, has been found in the Lebanon.
Constant intercourse was kept up between Babylonia and the west, Babylonian officials and troops passing to Syria and Canaan, while " Amorite " colonists were established in Babylonia for the purposes of trade.
The revelation of the name to Moses was made at a mountain sacred to Yahweh (the mountain of God) far to the south of Palestine, in a region where the forefathers of the Israelites had never roamed, and in the territory of other tribes; and long after the settlement in Canaan this region continued to be regarded as the abode of Yahweh (Judg.
" we answer by appealing to the well-established fact of the profound influence of Babylonian culture upon Canaan in remote times (see Canaan).
An important element in this culture would be mythic representations of the origin of things, such as the Babylonian Creation and Deluge-stories in various forms. Indeed, not only Canaan but all the neighbouring regions must have been pervaded by Babylonian views of the universe and its origin.
Incidentally they prove, to the utter confusion of a certain school of Bible critics, that the art of writing was familiarly known in Canaan, and that Egypt and western Asia were in full literary connexion with one another, long before the time of the Exodus.
Reference to the " messenger (wpty, meaning ambiguous)" of Canaan and Philistia (Bull.
Vincent, Canaan d'apres l'exploration recente, p. 235 seq.).
Babylonian influence, as is now well known, was strongly felt for many centuries in Canaan, and even the cuneiform script was in common use among the high officials of the country.
Vincent, Canaan d'apres l'exploration recente, pp. 50, 116, 189 sqq.
Among the nomadic Semites, to whom the Hebrews belonged before they settled in Canaan, there has never been any developed priesthood.
In point of fact some form of revelation or oracle appears to have existed in every great shrine of Canaan and Syria,' and the importance of this element in the cultus may be measured from the fact that at Hierapolis it was the charge of the chief priest, just as in the Levitical legislation.
The Hebrews, who made the language of Canaan their own, took also the Canaanite name for a priest.
I The whole structure of Hebrew society at the time of the conquest was almost precisely that of a federation of Arab tribes, and thereligious ordinances are scarcely distinguishable from those of Arabia, save only that the great deliverance of the Exodus and the period when Moses, sitting in judgment at the sanctuary of Kadesh, had for a whole generation impressed the sovereignty of Jehovah on all the tribes, had created an idea of unity between the scattered settlements in Canaan such as the Arabs before Mahomet never had.
From an historical point of view it is characteristic of these additions that they generalize Joshua's successes, and represent the conquest of Canaan, effected under his leadership, as far more complete than the earlier narratives allow us to suppose was the case.
They are to all appearance the work of a school of priests, who, after the destruction of the Temple in 586 B.C., began to write down and codify the ceremonial regulations of the pre-exilic times, combining them with an historical narrative extending from the Creation to the establishment of Israel in Canaan; and who completed their work during the century following the restoration in 537 B.C. The chief object of these sections is to describe in detail the leading institutions of the theocracy (Tabernacle, sacrifices, purifications, &c.), and to refer them to their traditional origin in the Mosaic age.
Geddes, a Scottish Catholic priest, who projected, and in part carried out (1792-1800), a critically annotated new translation of the Old Testament, and argued therein that the Pentateuch ultimately rests on a variety of sources partly written, partly oral, but was compiled in Canaan probably in the reign of Solomon; K.
130 The period of the Patriarchs' sojourn in Canaan was thus..
40, " The sojourning of the children of Israel in the land of Egypt, and in the land of Canaan, was 430 years," reducing the period of the sojourn in Egypt to half of that stated in the Hebrew text, viz.
Now one of the kings, who corresponds with Amenhotep IV., is Burnaburiash (Burna-buryas), king of Babylon, and Egyptologists and Assyriologists are agreed that the date of these monarchs was c. 1400 B.C. The conquest of Canaan, consequently, could not have taken place till after 1400 B.C. (ii.) It is stated in Ex.
There may be some ultimate connexion between the Khabiri and the Hebrews; but the Khabiri of the Tel el-Amarna letters cannot be the Hebrews who invaded Canaan under Joshua.
A curious account of war between Egypt and Canaan after Joseph's death recurs in Jub.
The unusual language and repetition made the story seem unreal.