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Multidisciplinary approach to the origins of Isrealites: Kemetian or not?
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[QUOTE]Originally posted by Mystery Solver: [QB] Greenberg relies on the contradictions inherent in biblical texts, as well as weighing that against archaeological evidence to come to the conclusion that the Israelite Nile Valley forbearers were not "tribal", so as to even suggest there was 12 tribes that came out of the Nile Valley. ^One example of this, is his examination of "The Song of Deborah": Under Chapter 14 of the Bible Myth, The Twelve Tribes Myth and the Canaanite Conquest, we are given the following pieces: [b]The Song of Deborah[/b] - dating back to a century after the first archaeological record of Israel.: [i]The Merneptah victory stele shows the existence of Israel in the late 13th century BC. From the Song of Deborah, [b]we have a roster of the Hevrwe alliance that existed about a century after Merneptah[/b], and [b]it differs substantially[/b] from that of the traditional tribes. [b]Missing from the list are Manasseh, Simeon, Judah, Levi and Gad[/b]. Although Manesseh is omitted, the [b]roster does contain two subdivisions of that tribe, Machir and Gilead[/b]. The poem [b]does mention Naphtali[/b], but the context [b]suggests that in time of Deborah Naphtali was a Canaanite kingdom ruled by king of Hazor[/b]. From Jacob’s blessing [b]we can assume that Zebulun originally encompassed the territory belonging to Naphtali[/b] (that is, up to the borders of Zidon), and that [b]later Naphtali became a separate entity[/b]. This led to the [b]subsequent insertion of Naphtali’s name into the Song of Deborah[/b]. [b]Reuben is also mentioned in the poem, but Reuben was not originally a tribe[/b]. It [b]was the territory where Israel first settled[/b] after the Exodus, and [b]for this reason Reuben was thought of as the first son of Jacob[/b]. [b]Historical evidence also shows that at the time of Deborah the Sea Peoples were active on the Palestinian coast and in the northern part of Canaan[/b]. [b]Four tribes[/b] mentioned in the Song of Deborah - [b]Dan, Asher, Zebulun, and Issachar[/b] - all [b]lie across the territories dominated by the Sea Peoples[/b] and all seem to have some connection to the Sea Peoples’ confederation. [b]Both Dan and Zebulun are clearly linked to ships[/b], and [b]Dan is also linguistically related to the Denyen[/b], one of the [b]Sea Peoples[/b] groups. [b]Asher[/b] and [b]Issachar[/b] also seem to [b]have names that share linguistic roots with the Sea Peoples tribes of Shardana and Shekelesh[/b]. [b]This leaves a base group of Benjamin, Ephraim, Machir, and Gilead[/b]. Neither [b]Machir nor Gilead were among the children of Jacob[/b], and in [b]later times the two were absorbed under the name of Manasseh[/b]. Their [b]presence in the list suggests that the naming of Jacob’s sons occurred at a later time[/b]. [b]Benjamin and Ephraim are both Rachel tribes[/b], and the [b]integration of Machir and Gilead into Manasseh[/b] indicates that [b]the original Exodus group consisted primarily of a Rachel confederation.[/b] Although the [b]Book of Joshua describes “twelve tribes” sweeping across Canaan and establishing a powerful military presence[/b], such a [b]picture is inconsistent with the archaeological evidence[/b] and [b]contradicts the viewpoints in the Book of Judges, which shows Israel to have been only a minor player on the scene[/b], for the most part incapable of displacing the Canaanite kings and consistently subjected to Canaanite domination. [b]The conquest by twelve tribes is also inconsistent with the evidence from the Song of Deborah[/b], which shows that [b]several of the more powerful tribes didn’t yet existed[/b]. The falseness of the conquest picture is demonstrated by the various accounts of the conquest of Jerusalem. [b]In Joshua, it is alleged that the Judaeans couldn’t drive out the Jebusites but lived there with them “unto this day,[/b]” while in [b]Judges I Judah is depicted as defeating the city and torching it[/b]. Elsewhere in [b]Judges I it is claimed that the Benjaminites couldn’t drive out the Jebusites[/b], and [b]it was they who lived with them “unto this day[/b].” Finally, in [b]the story of David[/b] we learn that [b]Jerusalem was completely in the hands of Jebusites, and neither the Benjaminites nor Judaeans were living there[/b]. [b]The conquest stories were propaganda[/b] accounts [b]designed to enhance the claims of the united monarchy, and later of Judah, to the various territories brought under its dominion[/b]. To some extent, the [b]conquest stories may have been borrowed from accounts of Sea Peoples’ invasion of Canaan[/b]. The [b]question over whether there were twelve or thirteen tribes originated in Egyptian mythology[/b]. The notion of Jacob’s twelve sons ruler over twelve territories was derived from the myths of Horus the Elder ruling over the twelve daylight hours while his brother Set ruled over the twelve nighttime hours. There was also a folk tradition indicating that at one time Egypt was ruled by twelve kings. Coinciding with the idea of twelve kings ruling twelve territories was the idea that there were thirteen sacred territories, each representing the final resting place of one of the parts of Osiris’s body. This accounted for some of the confusion over the total number of tribes. [b]The Evolution of the Twelve Tribes Myth[/b] Although the twelve tribes existed only as myths, it is worth spending some time on some Egyptian traditions that may have been responsible for this belief. As noted in chapter 12, frequency of groups of twelve probably derives from the daily battle between Horus Elder and Set. This solar imagery could have been important factors that led to the idea that there was a House of Israel with twelve sons. But some other Egyptian influences may also have played a role.[/i] ^One example of this, is the Egyptian story of "The Bronze Cup", after which the story of Joseph was modeled. So, what the "Song of Deborah" tells us, by examination: [i]Despite the biblical allegations, [b]at this time Israel had no tribal structures[/b]. They [b] may have had influential families, political factions, and some settlements with special military strengths, but there were no tribes[/b]. As [b]evidenced by the Song of Deborah, the subsequent tribal divisions reflected the growth and merger of territorial bases.[/b][/i] Also, recap: [i] …The [b]evidence suggested by the Song of Deborah indicates that the Israelies in central Canaan formed an alliance with the leaders of several northern city-states, some of which may have been Sea Peoples’ strongholds.[/b] Out of this [b]alliance grew the entity of a “Greater Israel,” which served as the model for what later came to be known as Israel tribal confederation[/b]. ***[b]While Israel’s allies shared political and military allegiances, they didn’t share religious views[/b]. *** In addition, [b]many of the Egyptians who left Egypt with Moses did not subscribe to Atenist orthodoxy[/b]. The [b]presence of Canaanite, Greek and Egyptian deities and priests within the Israelite ranks fueled dissention among the mainstream Atenists[/b], leading [b]to a variety of conflicts, intrigues, and schisms.[/b] It is at about [b]this point in history that our inquiry into Israel’s origins ends.[/b] Shortly [b]thereafter the monarchy[/b]. emerged. Under King David, [b]a fusion of ideals seems to have taken place.[/b] On the one hand, [b]he established the orthodox Atenist view as the central religion of ancient Israel.[/b] On the other, however, [b]he (and Solomon after him) seems to have encouraged all the other factions to worship in their own way, as long as they recognized the fundamental supremacy of the Atenist priesthood.[/b] Much of the [b]subsequent Israelite writing about this time revolves around these religious feuds and schisms[/b]. [/i] [/QB][/QUOTE]
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