That these places (in the district of Kadesh) were traditionally associated with the origin of the Levites is suggested by various Levitical stories, although it is in a narrative now in a context pointing to Horeb or Sinai that the Levites are Israelites who for some cause (now lost) severed themselves from their people and took up a stand on behalf of Yahweh (Exod.
Kadesh (holy) was 1 Exod.
Amid a great variety of motives the prominence of Kadesh in south Palestine is to be recognized, but it is uncertain what clans or tribes were at Kadesh, and it is possible that traditions, originally confined to those with whom the new conception of Yahweh is connected, were subsequently adopted by others who came to regard themselves as the worshippers of the only true Yahweh.
It was at the holy well of Kadesh, in the sacred mounts of Sinai and Horeb, and in the field of Edom that the 1 Cf.
It shows a strong nationalist feeling which is not restricted to Judah alone, but comprises a greater Israel from Kadesh in Naphtali in the north to Hebron in the south, and even extends beyond the Jordan.
It is also recognized by many scholars that in the present account of the exodus there are indications of the original prominence of traditions of Kadesh, and also of a journey northwards in which Caleb, Kenites and others took part (§ 5).
I.), the evidence for the movement - a conquest north of Kadesh, almost at the gate of the promised land - explicitly mentions Israel; and against the latter the evidence again shows that this representation has been deliberately subordinated to the entrance of Israel from beyond the Jordan.'
From a number of points of evidence there appears to have been a group of traditions of a movement from the south (probably Kadesh, Num.
Syria up to and beyond the Euphrates is called more precisely Sahi (or Zahi), and is regarded as consisting of the following parts: (r) Rutenu, practically the same as Palestine (occasionally Palestine with Coelesyria is called Upper Rutenu, as distinguished from Lower Rutenu extending to the Euphrates); (2) the land of the Kheta (sometimes reckoned as belonging to Rutenu with Kadesh on the Orontes as its capital in the Ramesside period; (3) Naharina, the land on both sides of the Euphrates (extending, strictly speaking, beyond the Syrian limits).
Some of these names can be readily identified, such as Aleppo, Kadesh, Sidon, and the like, as well as many in Palestine.
It was centred on the upper Orontes (Kadesh) and had comparatively free access to Palestine and the Egyptian border.
An allusion to this appears in the account of Israel's defeat on the occasion of the attempt to force a passage from Kadesh through Hormah, evidently into Palestine (Num.
42 seq.), probably between Kadesh and Hormah (cp. Gen.
64, " Tahtim-hodshi," based on the Septuagint version -H y XETTElµ KaSi i S be accepted, we hear of them at Kadesh on Orontes; and some minor Hittite cities are mentioned, e.g.
Syria, not apparently at Kadesh, but at Carchemish, though they had not been in possession of the latter place long (not in the epoch of Tethmosis I.'s Syrian campaign).
Forced back by Seti, the Kheta returned and were found holding Kadesh by Rameses II., who, in his fifth year, there fought against them and a large body of allies, drawn probably in part from beyond Taurus, the battle which occasioned the monumental poem of Pentaur.
3 He announced his discoveries in 1880, and proclaimed the fact that a great Hittite empire, extending from Kadesh to Smyrna, had risen from the dead.
Fought the battle of Kadesh with Rameses II., on at least equal terms. Both now and previously the diplomatic correspondence of the Hatti monarchs shows that they treated on terms of practical equality with both the Babylonian and the Egyptian courts; and that they waged constant wars in Syria, mainly with the Amorite tribes.
It is probable that Yahweh was at one time worshipped by various tribes south of Palestine, and that several places in that wide territory (Horeb, Sinai, Kadesh, &c.) were sacred to him; the oldest and most famous of these, the mountain of God, seems to have lain in Arabia, east of the Red Sea.
Jael, the slayer of Sisera (see Deborah), was the wife of Heber the Kenite, who lived near Kadesh in Naphtali; and the appearance of the clan in this locality may be explained from the nomadic habits of the tribe, or else as a result of the northward movement in which at least one other clan or tribe took part (see DAN).
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.
1-13 (Sinai to Kadesh), and the initial step is the recognition that the latter is their original context (see G.
Further, internal peculiarities associating events now at Sinai-Horeb with those at Kadesh support the view that Kadesh was their true scene, and it is to be noticed that in Ex.
8 sqq.), and its sanctuary of Kadesh or En Mishpat ("well of judgment," Gen.
17-19), since on reaching Kadesh the Israelites would be within.
The forty years of wandering in the wilderness is characteristic of the Deuteronomic and post-exilic narratives; in the earlier sources the fruitful oasis of Kadesh is the centre, and even after the tradition of a detour to Sinai-Horeb was developed, only a brief period is spent at the holy mountain.
From Kadesh spies were sent into Palestine, and when the people were dismayed at their tidings and incurred the wrath of Yahweh, the penalty of the forty years' delay was pronounced 2 See, e.g., J.
17-19 forbids the compromise which would place Sinai-Horeb in the neighbourhood of Kadesh (A.
Although the traditions regard their efforts as part of a common movement (from Gilgal, see below), it is more probable that these (notably Caleb) escaped the punishment which befell the rest of the Israelites, and made their way direct from Kadesh into the south of Palestine.'
2 If certain clans moved direct from Kadesh into Judah, it is improbable that others made the lengthy detour from Kadesh by the Gulf of Akabah, but this may well be an attempt to fuse the traditions of two distinct migrations.
In the spelling Mar-tu, the name is as old as the first Babylonian dynasty, but from the 15th century B.C. and downwards its syllabic equivalent Amurru is applied primarily to the land extending northwards of Palestine as far as Kadesh on the Orontes.
The Israelites at Kadesh, almost at the gate of the promised land, incurred the wrath of Yahweh, and, deterred by a defeat at Hormah from pursuing their journey northwards, were obliged to choose another route (Num.
19 seq.); consequently a great detour was made from Kadesh round by the south of Edom (Num.
Even seems to assume that the journey was made from Kadesh across the northern end of Edom.
The revolt, headed Tethrno~1s by the city of Kadesh on the Orontes, embraced the iii.
Kadesh fell in the sixth campaign.
Then, in the thirty-third year of his reign, he marched through Kadesh, fought his way to Carchemish, defeated the forces that opposed him there and crossed over the Euphrates into the territory of the king of Mitanni.
In his fifth year, near Kadesh on the Orontes, his army was caught unprepared and divided by a strong force of chariots of the Hittites and their allies, and Rameses himself was placed in the most imminent danger; but through his personal courage the enemy was kept at bay till reinforcements came up and turned the disaster into a victory.
Kadesh, however, was not captured, and after further contests, in his twenty-first year Rameses and the Hittite king Khattusil (Kheta-sar) made peace, with a defensive alliance against foreign aggression and internal revolt (see HITTITES).
And Kadesh (Gen.
Of Judah near Kadesh (cf.
Indeed Asiatic influence made itself felt in Egypt before the Hyksos age, and later, and more strongly, during the XVIIIth and following Dynasties, and deities of Syro-Palestinian fame (Resheph, Baal, Anath, the Baalath of Byblos, Kadesh, Astarte) found a hospitable welcome.
17-19, 25); yet already a century earlier the goddess " Ishtar of heaven " was worshipped by a desert tribe (see IsHMAEL), and the titles " lady of heaven," " bride of the king of heaven," had been applied centuries before to west Asiatic goddesses (Anath, Kadesh, Ashira, &c.).
The simplicity of the legislation (traditionally associated with Moab and Sinai and with Kadesh in South Palestine), the humanitarian and reforming spirit, the condemnation of abuses and customs are features which, in view of the background and scope of Deuteronomy, can hardly be severed from the internal events which connect Palestine of the Assyrian supremacy with the time of Nehemiah.'
The parallel account in the book of Joshua of the entrance of the " children of Israel " is, in its present form, the sequel to the journey of the people along the east of Edam and Moab after the escape from Egypt, and after a sojourn at Kadesh (Exodus-Deuteronomy).
But other evidence also points to an entrance from Kadesh into Judah, and associates the kin of Moses, Kenites, Calebites and others.
3 It has long been perceived that Kadesh in South Palestine was connected with a law-giving and with some separate movement into Judah of clans associated with the family of Moses, Caleb, Kenites, &c. (see The Exodus).
The Yahweh of Kadesh, Sinai, Jerusalem, &c.), and different priestly, prophetical and popular ideas are only to be expected, considering the character of Palestinian population.
But in the Aramaic versions Rekem is the name of Kadesh; Josephus may have confused the two places.