Raamah or Rama is a name found in the Bible (Hebrew: רעמה, Ra‛mâh), means "lofty, exalted, that also may mean "thunder".

The name is first mentioned as the fourth son of Cush, who is the son of Ham, who is the son of Noah in Gen. 10:7, and later appears as a country that traded with the Phoenician city-state of Tyre, in Ezek. 27:22. It has been connected with Rhammanitae mentioned by Strabo in the southwest Arabian peninsula, and with an Arabian city of Regmah at the head of Persian Gulf. He is the brother of Nimrod, who founded several cities in Mesopotamia, including Babylon and Nineveh. We know from the inscriptions of ancient Sheba that Raamah's descendants settled near to the land of Havilah to the east of Ophir.

This country of Raamah is usually assumed to be somewhere in the region of Yemen; Sheba was a son of Raamah, and his descendants are often held to be included among the Sabeans. The Yemenites are dark-skinned as are the descendants of their progenitor's eponymous grandfather, Kush or Cush, commonly translated in the Bible as Ethiopia, meaning dark. Dedan, son of Raamah. Apparently a region of the Medina Province of Saudi Arabia.

However, there was also an Israelite city called Ramah, somewhat closer to Tyre.

See also[link]

• Rama
• Ramachandra

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This T and O map, which abstracts that society's known world to a cross inscribed within an orb, remakes geography in the service of Christian iconography and identifies the three known continents as populated by descendants of Shem (Sem), Ham (Cham) and Japheth (yafeth)

The Sons of Noah, or Table of nations, is an extensive list of descendants of Noah appearing in Genesis 10 of the Hebrew Bible, representing a traditional ethnology. The significance of Noah in this context is that, according to Genesis, the population of the Earth was completely destroyed during the Flood because of the wickedness of the inhabitants, and Noah and his family were the sole eight survivors to continue the human race. The view of history presented by the Bible is thus that all humans on Earth are descended from Noah's family.

Historicity and coverage[link]

The world according to the Mosaic account (1854 map)

A literal interpretation of Genesis 10 suggests that the present population of the world was descended from Noah's three sons: Shem, Ham, and Japheth, and their wives. Until the mid-19th century, this was taken by many as historical fact, and still is by many Orthodox Jews, and Christians.^{[citation needed]}

There are disputes about how many of the peoples of the Earth this story was intended to cover, and as to its accuracy. Many Jews and Christians retain the belief that the table applies to the entire population of the earth, while others read it as a guide only to local ethnic groups.^{[citation needed]}

The sons of Noah have not been mentioned in the Qur'an, except for the fact that one of the sons was among the people who did not follow his own father, not among the believers and thus was washed away in the flood. Also the Qur'an does not hint at a global deluge, but rather a regional flood, a great calamity, enough to have destroyed Noah's people, but to have saved him and his generations to come.^[1]

In the Biblical view, the listed children of Japheth, Shem and Ham correspond to various historic nations and peoples. In the typical interpretation, these sons of Noah correspond to three races: European, Semitic, and African. Alternate divisions claim Euro-Asian Japhet, Semitic Shem, and Afro-Asian Ham.^{[citation needed]}

Table of nations[link]

Shem, Ham and Japheth. Illustration by James Tissot 1904.

According to Genesis 10, Noah had three sons:

• Ham, forefather of the southern peoples (Hamitic)
• Shem, forefather of the middle peoples (Semitic)
• Japheth, forefather of the northern peoples (Japhetic Eurasia)

The names of these sons are thought to have significance related to Semitic roots. Ham means "warm".^[2] Shem merely means "name" or "renown", "prosperity".^[3] Japheth means "open".^[4]

It then proceeds to detail their descendants. The identification of several of the first generation is aided by the inclusion of the second, although several of their identifications are less certain. (The copy of the table in the biblical book of 1 Chronicles chapter 1 has occasional variations in the second generation, most likely caused by the similarity of Hebrew letters such as Resh and Daleth). Forms ending in -im are plurals, probably indicating names of peoples, and not intended as the name of a single person.

Japheth's descendants[link]

• Gomer, son of Japheth. Usually identified with the migratory Gimirru (Cimmerians) of Assyrian inscriptions, attested from about 720 BC.^{[citation needed]}
  • Ashkenaz, son of Gomer. It has been conjectured that this name arose from a misprint in Hebrew for "Ashkuz", by reading a nun for a vav. Ashkuz and Ishkuz were names used for the Scythians, who first appear in Assyrian records in the late 8th century in the Caucasus region, and at times occupied vast areas of Europe and Asia. Additionally, in Medieval Hebrew, Germany is known as Ashkenaz, and is the origin of the term Ashkenazic Jews.^{[citation needed]}
  • Riphath (Diphath in Chronicles), son of Gomer. Identification with Paphlagonians of later antiquity has been proposed, but this is uncertain.^{[citation needed]}
  • Togarmah, son of Gomer. Some Armenian and Georgian traditions have claimed descent from Togarmah; other authors have attempted to connect them with Turkic peoples.^{[citation needed]}
• Magog, son of Japheth. This name appears in the Assyrian texts as mat gugu, The Land of Gugu, and means Lydia. Gugu is known in Greek texts as Gyges of Lydia, a historical king of Lydia and the founder of the Mermnad dynasty (ruled c.716-678 BC). Is claimed as an ancestor in both Irish and Hungarian medieval traditions. Flavius Josephus, followed by Jerome and Nennius, makes him ancestor of the Scythians who dwelt north of the Black Sea. According to Johannes Magnus, Magog migrated to Sweden (via Finland) 88 years after the flood, and one of his sons was the first king of Sweden. His accounts became accepted by the Swedes, and the numbering of Swedish Monarchs was altered accordingly. Magog is also sometimes said to be the ancestor of the Goths, Finns, Huns, and Slavs.
• Madai, son of Japheth. The Medes of Northwest Iran first appear in Assyrian inscriptions as Amadai in about 844 BC.^{[citation needed]}
• Javan, son of Japheth. This name is said to be connected with the Ionians, one of the original Greek tribes.^{[citation needed]}
  • Elishah, son of Javan. Identifications have been proposed with various Aegean peoples such as Elis of northwestern Peloponnesos, or Ellis of Phthia.^{[citation needed]}
  • Tarshish (Tarshishah in Chronicles), son of Javan. Has been variously connected with Tarsus in Anatolia, or Tartessus in southern Spain.^{[citation needed]}
  • Kittim, offspring of Javan. Usually connected with Kition in Cyprus, but name appears in other texts with a variety of interpretations.^{[citation needed]}
  • Dodanim (Rodanim in Chronicles), offspring of Javan. Usually connected with large Aegean island of Rhodes near the coast of Asia Minor.^{[citation needed]}

Note: the Greek Septuagint (LXX) of Genesis includes an additional son of Japheth, "Elisa", in between Javan and Tubal; however, as this name is found in no other ancient source, nor in I Chronicles, he is almost universally agreed to be a duplicate of Elisha, son of Javan. Nevertheless, the presence of Elisa (as well as that of Cainan son of Arpachshad, below) in the Greek Bible accounts for the traditional enumeration among early Christian sources of 72 families and languages, from the 72 names in this chapter, as opposed to the 70 names, families and languages usually found in Jewish sources.^{[citation needed]}

• Tubal, son of Japheth. He is connected with Tabal, an Anatolian kingdom, and by way of the ancient tribe of the Tibareni both with the Iberians of the Caucasus and those of the Iberian peninsula (modern Spain and Portugal). Sometimes he is also seen as the ancestor of the Illyrians and Italics. In the book of Jubilees he was bequeathed the three 'tongues' of Europe.^{[citation needed]}
• Meshech, son of Japheth. He is regarded as the eponym of the Mushki tribe of Anatolia. The Mushki are sometimes considered one of the ancestors of the Georgians, but also became connected with the Sea Peoples who roved the Mediterranean Sea.
• Tiras, son of Japheth. This name is usually connected with that of Thracians, an ancient nation first appearing in written records around 700 BC. It has also been associated with some of the Sea Peoples such as Tursha and Tyrsenoi, with the river Tiras (Dniester), and sometimes with the Anatolian region of Troas, dating to the later 13th century BC. In tractate Yoma, of the Talmud, it states that Tiras is Persia.^{[citation needed]}

Japheth is traditionally seen as the ancestor of Europeans, as well as some more eastern nations; thus Japhetic has been used as a synonym for Caucasians. Caucasian itself derives in part from the assumption that the tribe of Japheth developed its distinctive racial characteristics in the Caucasus, where Mount Ararat is located. The term Japhetic was also applied by the early linguists (brothers Grimm, William Jones, Rasmus C. Rask and others) to what later became known as the Indo-European language group, on the assumption that, if descended from Japheth, the principal languages of Europe would have a common origin, which apart from Uralic, Kartvelian, Pontic, Dagestanian, and Basque, appears to be the case. In a conflicting sense, the term was also used by the Soviet linguist Nikolai Marr in his Japhetic theory intended to demonstrate that the languages of the Caucasus formed part of a once-widespread pre-Indo-European language group.^{[citation needed]}

Ham's descendants[link]

• Cush, son of Ham. The Empire of Kush to the south of Egypt is known from at least 1970 BC, but this name has also been associated by some with the Kassites who inhabited the Zagros area of Mesopotamia, the Sumerian city of Kish.^{[citation needed]}
  • Seba, son of Cush. Has been connected with both Yemen and Ethiopia, with much confusion with Sheba below. (The Shibboleth-like division amongst the Sabaeans into Sheba and Seba is acknowledged elsewhere, for example in Psalm 72, leading scholars to suspect that this is not a mistaken duplication of the same name, but a genuine historical division. The significance of this division is not yet completely understood, though it may simply reflect which side of the sea each was on.)^{[citation needed]}
  • Havilah, son of Cush. Usually considered to be a part of the Arabian peninsula near the Red Sea.^{[citation needed]}
  • Sabtah, son of Cush. Sometimes connected with Hadhramis (their ancient capital being Saubatha) in eastern Yemen.^{[citation needed]}
  • Raamah, son of Cush. Has been connected with Rhammanitae mentioned by Strabo in the southwest Arabian peninsula, and with an Arabian city of Regmah at the head of Persian Gulf.^{[citation needed]}
    • Sheba, son of Raamah. Has been connected with Sabaeans and peoples on either side of the narrowest part of the Red Sea, in both Yemen/South Arabia, and Eritrea/Ethiopia/Somalia.^{[citation needed]}
    • Dedan, son of Raamah. Apparently a region of the Tabuk Province of Saudi Arabia.^{[citation needed]}
  • Sabtechah, son of Cush. Possibly Sabaiticum Ostium, Sabaeans living around a specific harbour in Eritrea.^{[citation needed]}
  • Nimrod, son of Cush, also identified as a mighty hunter before God, and the founder of ancient Babel, Akkad, Sumer, and possibly cities in Assyria. The Hebrew wording of Genesis 10:11 has led to some ambiguity as to whether Asshur here is the son of Shem or a city built by Nimrod; either interpretation can be found in various modern versions.^{[citation needed]}
• Mizraim, son of Ham. Mizraim is a name for Upper and Lower Egypt and literally translates as Ta-Wy in Ancient Egyptian ("The Two Lands"). The -aim in Mizraim represents dual number. Arabic-speaking modern Egyptians refer to their country as Miṣr.
  • Ludim, offspring of Mizraim. Sometimes considered a scribal error for Lubim, a reference to the Lebou of Eastern Libya.^{[citation needed]}
  • Anamim, offspring of Mizraim. There is a reference in an Assyrian inscription from Sargon II's time to Anami, a tribe located in Cyrene, Libya.^{[citation needed]}
  • Lehabim, offspring of Mizraim. Identification uncertain, possibly Libya.^{[citation needed]}
  • Naphtuhim, offspring of Mizraim. Has been connected with Na-Ptah, the Egyptian form of Memphis.^{[citation needed]}
  • Pathrusim, offspring of Mizraim. Possibly connected with Egyptian word Pa-To-Ris meaning southerners.^{[citation needed]}
  • Casluhim ("out of whom came Philistim").(Genesis 10:14, 1Chronicles 1:12)
  • Caphtorim, offspring of Mizraim, associated with Caphtor in northeast Egypt near Philistia.(Genesis 10:14, 1Chronicles 1:12)
• Phut, son of Ham. Ancient authorities are fairly universal in identifying Phut with the Libyans (Lebu and Pitu), the earliest neighbors of Egypt to the west. (Although more recent theories have tried to connect Phut with Phoenicia, or the currently unidentified Land of Punt.)^{[citation needed]}
• Canaan, son of Ham. This is known to be the name of a nation and people who settled the Eastern shore of the Mediterranean in what is now called Israel and Lebanon and Syria.
  • Sidon, firstborn son of Canaan, and name one of the oldest city-states on the Phoenician coast.^{[citation needed]}
  • Heth, son of Canaan, considered ancestor of "Hittites", a people of Canaan, possibly connected with Hatti, a powerful entity in Anatolia.^{[citation needed]}
  • "the Jebusite", offspring of Canaan, a tribe that lived around Jerusalem, that was formerly known as Jebus according to the Books of Kings.^{[citation needed]}
  • "the Amorite", offspring of Canaan, a people living between the Jordan and Euphrates rivers by at least 2000 BC, known as Amurru to the Akkadians and Egyptians.^{[citation needed]}
  • "the Girgasites", offspring of Canaan
  • "the Hivite", offspring of Canaan
  • "the Arkite", offspring of Canaan, probably city-state of Arqa in Phoenicia.^{[citation needed]}
  • "the Sinite", offspring of Canaan, possibly connected with the Wilderness of Sin, or the Sinn river in Syria.^{[citation needed]}
  • "the Arvadite", offspring of Canaan, refers to the Phoenician city-state of Arwad, now; inhabited island in Syria.^{[citation needed]}
  • "the Zemarite", offspring of Canaan, refers to the Phoenician city-state of Zemar.^{[citation needed]}
  • "the Hamathite", offspring of Canaan, refers to Syrian city of Hamath.^{[citation needed]}

Africans were thus anciently understood to be the sons of Ham, particularly his descendant Cush, as Cushites are referred to throughout scripture as being the inhabitants of East Africa, and they and the Yoruba still trace their ancestry through Ham today. Beginning in the 9th century with the Jewish grammarian Judah ibn Quraysh, a relationship between the Semitic and Cushitic languages was seen; modern linguists group these two families, along with the Egyptian, Berber, Chadic, and Omotic language groups into the larger Afro-Asiatic language family. In addition, languages in the southern half of Africa are now seen as belonging to several distinct families independent of the Afro-Asiatic group. Some now discarded Hamitic theories have become viewed as racist; in particular a theory proposed in the 19th century by Speke, that the Tutsi were supposedly Hamitic and thus inherently superior.^{[citation needed]}

The 17th-century Jesuit, Athanasius Kircher, thought that the Chinese had also descended from Ham, via Egyptians.^[5]

Shem's descendants[link]

Shem is traditionally held to be the ancestor of the Semitic people; Religious Jews and Arabs consider themselves sons of Shem through Arpachshad (thus, Semites).

In the view of some 17th century European scholars (e.g., John Webb), the people of China and India descended from him as well.^[5]

• Elam, son of Shem. The Elamites called their land Haltamti and had an empire (capital Susa) in what is now Khuzistan, modern Iran. Elamite, however, is not a Semitic language.
• Ashur, son of Shem, associated with Assyria.
• Arpachshad, (also transcribed Arphaxad) son of Shem. He or his immediate descendants are credited in early tradition^[6] with founding the city of Ur of the Chaldees, usually identified (following archaeologist Wooley) with the Sumerian city of Ur on the south bank of the Euphrates^[7].
• Lud, son of Shem. Most ancient authorities assign this name to the Lydians of Eastern Anatolia.
• Aram, son of Shem. There are references to a campaign against a place called 'Arame' as early as 2300 BC in the inscriptions of Naram-Sin of Akkad^[8]
  • Uz, son of Aram.
  • Hul, son of Aram.
  • Gether, son of Aram.
  • Mash, son of Aram (1 Chronicles has Meshech).

Arpachshad's family (genealogy of Abraham) and the Line of Joktan[link]

The genealogy at this point lists several generations of Arpachshad's descendants, on account of their connection with the Hebrew nation and the rest of Genesis:

• Cainan is listed as the son of Arpachshad and father of Shelah in some ancient sources. The name is omitted in the Hebrew Masoretic text of the Hebrew Bible, but the Greek Septuagint and genealogy of Jesus in St. Luke 3:36 include the name.
• Shelah (also transcribed Salah) son of Arpachshad (or Cainan).
  • Eber son of Shelah.
    • Peleg, son of Eber. In the table, it is said that the Earth was divided in the days of Peleg. A threefold division among Ham, Shem and Japheth preceding the Tower of Babel incident, is elaborated on in several ancient sources^[9].
    • Joktan, son of Eber.

Joktan's Sons[link]

• Almodad, son of Joktan. According to Easton's Bible Dictionary "Almodad" means "immeasurable", however it has also been translated as "not measured",^[10] "measurer",^[11] "measure of God",^[12] "the beloved," or, "God is beloved",^[13] "God is love",^[14] and "God is a friend".^[15][16]

• Sheleph, son of Joktan. Sheleph means "drawing out" or "who draws out" (Hitchcock's Bible Dictionary).^{[Full citation needed]}
• Hazarmaveth, son of Joktan. Hazarmaveth, also transcribed Hazarmaueth, means "dwelling of death" (Hitchcock's Bible Dictionary).^{[Full citation needed]}
• Jerah, son of Joktan.
• Hadoram, son of Joktan. According to Rabbi Aryeh Kaplan's footnotes: "Hadarom: Some interpret this as denoting 'the south.'^{[Full citation needed]}
• Uzal, son of Joktan.
• Diklah son of Joktan.
• Obal, son of Joktan.
• Abimael, son of Joktan.
• Sheba, son of Joktan.
• Ophir, son of Joktan.
• Havilah, son of Joktan.
• Jobab, son of Joktan.

In historiography[link]

In Flavius Josephus[link]

Geographic identifications of Flavius Josephus, c. 100 AD

The first century Jewish-Roman historian Flavius Josephus, in Antiquities of the Jews Book 1, chapter 6, was among the first of many who attempted to assign known ethnicities to some of the names listed in Genesis chapter 10. His assignments became the basis for most later authors, and were as follows^[17]:

• Gomer: "those whom the Greeks now call Galatians, [Galls,] but were then called Gomerites".
  • Aschanax (Ashkenaz): "Aschanaxians, who are now called by the Greeks Rheginians".
  • Riphath: "Ripheans, now called Paphlagonians".
  • Thrugramma (Togarmah): "Thrugrammeans, who, as the Greeks resolved, were named Phrygians".
• Magog: "Magogites, but who are by the Greeks called Scythians".
• Madai: "the Madeans, who are called Medes, by the Greeks".
• Javan: "Ionia, and all the Grecians".
  • Elisa: "Eliseans... they are now the Aeolians".
  • Tharsus (Tarshish): "Tharsians, for so was Cilicia of old called". He also derives the name of their city Tarsus from Tharsus.
  • Cethimus (Kittim): "The island Cethima: it is now called Cyprus". He also derives the Greek name of their city, which he spells Citius, from Cethimus.
• Thobel (Tubal): "Thobelites, who are now called Iberes".
• Mosoch (Meshech): "Mosocheni... now they are Cappadocians." He also derives the name of their capital Mazaca from Mosoch.
• Thiras (Tiras): "Thirasians; but the Greeks changed the name into Thracians".

• Chus (Cush): "Ethiopians... even at this day, both by themselves and by all men in Asia, called Chusites".
  • Sabas (Seba): Sabeans
  • Evilas (Havilah): "Evileans, who are called Getuli".
  • Sabathes (Sabta): "Sabathens, they are now called by the Greeks Astaborans".
  • Sabactas (Sabteca): Sabactens
  • Ragmus (Raamah): Ragmeans
    • Judadas (Dedan): "Judadeans, a nation of the western Ethiopians".
    • Sabas (Sheba): Sabeans
• Mesraim (Misraim): Egypt, which he says is called Mestre in his country.
  • "Now all the children of Mesraim, being eight in number, possessed the country from Gaza to Egypt, though it retained the name of one only, the Philistim; for the Greeks call part of that country Palestine. As for the rest, Ludieim, and Enemim, and Labim, who alone inhabited in Libya, and called the country from himself, Nedim, and Phethrosim, and Chesloim, and Cephthorim, we know nothing of them besides their names; for the Ethiopic war which we shall describe hereafter, was the cause that those cities were overthrown."
• Phut: Libya. He states that a river and region "in the country of Moors" was still called Phut by the Greeks, but that it had been renamed "from one of the sons of Mesraim, who was called Lybyos".
• Canaan: Judea, which he called "from his own name Canaan".
  • Sidonius (Sidon): The city of Sidonius, "called by the Greeks Sidon".
  • Amathus (Hamathite): "Amathine, which is even now called Amathe by the inhabitants, although the Macedonians named it Epiphania, from one of his posterity."
  • Arudeus (Arvadite): "the island Aradus".
  • Arucas (Arkite): "Arce, which is in Libanus".
  • "But for the seven others [sons of Canaan], Chetteus, Jebuseus, Amorreus, Gergesus, Eudeus, Sineus, Samareus, we have nothing in the sacred books but their names, for the Hebrews overthrew their cities".

• Elam: "Elamites, the ancestors of the Persians".
• Ashur: Assyrians, and their city Niniveh built by Ashur.
• Arphaxad: "Arphaxadites, who are now called Chaldeans".
  • Sala
    • Heber (Eber): "from whom they originally called the Jews Hebrews".
      • Phaleg (Peleg): He notes that he was so named "because he was born at the dispersion of the nations to their several countries; for Phaleg among the Hebrews signifies division".
      • Joctan
        • "Elmodad, Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal, Abimael, Sabeus, Ophir, Euilat, and Jobab. These inhabited from Cophen, an Indian river, and in part of Asia adjoining to it."
• Aram: "Aramites, which the Greeks called Syrians".
  • Uz: "Uz founded Trachonitis and Damascus: this country lies between Palestine and Celesyria".
  • Ul (Hul): Armenia
  • Gather (Gether): Bactrians
  • Mesa (Mesh): "Mesaneans; it is now called Charax Spasini".
• Laud (Lud): "Laudites, which are now called Lydians".

In Hippolytus[link]

The chronicle of Hippolytus of Rome (c. 234), existing in numerous Latin and Greek copies,^[18] make another attempt to assign ethnicities to the names in Genesis 10, in some cases similar to those of Josephus, but with many differences, which are:

• Gomer – Cappadocians
  • Ashkenaz – Sarmatians
  • Riphath – Sauromatians
  • Togarmah – Armenians
• Magog – Galatians, Celts
• Javan
  • Elishah – Siculi (Chron Pasc: Trojans and Phrygians)
  • Tarshish – Iberians, Tyrrhenians
  • Kittim – Macedonians, Romans, Latins
• Tubal – "Hettali" (?)
• Meshech – Illyrians
• Misraim
  • Ludim – Lydians
  • Anamim – Pamphylians
  • Pathrusim – Lycians (var.: Cretans)
  • Caphtorim – Cilicians
• Put – Troglodytes
• Canaan – Afri and Phoenicians
  • Arkite – Tripolitanians
• Lud – Halizones
• Arpachshad
  • Cainan – "those east of the Sarmatians" (one variant)
    • Joktan
      • Elmodad – Indians
      • Saleph – Bactrians
      • Hazamaveth, Sheba – Arabs
      • Adoram – Carmanians
      • Uzal – Arians (var.: Parthians)
      • Abimael – Hyrcanians
      • Obal – Scythians
      • Ophir – Armenians
      • Deklah – Gedrosians
• Aram – "Etes" ?
  • Hul – Lydians (var: Colchians)
  • Gether – "Gaspeni" ?
  • Mash – Mossynoeci (var: Mosocheni)

The Chronicle of 354, the Panarion by Epiphanius of Salamis (c. 375), the Chronicon Paschale (c. 627), the History of Albania by the Georgian historian Movses Kaghankatvatsi (7th century), and the Synopsis of Histories by John Skylitzes (c. 1057) follow the identifications of Hippolytus.

In Jerome[link]

Jerome, writing ca. 390, provided an 'updated' version of Josephus' identifications in his Hebrew Questions on Genesis. His list is substantially identical to that of Josephus in almost all respects, but with the following notable differences:

• Thubal, son of Japheth: "Iberians, who are also the Spaniards from whom derive the Celtiberians, although certain people suppose them to be the Italians."
• Gether, son of Aram: "Acarnanii or Carians"
• Mash, son of Aram: Maeones

In Isidore of Seville and later authors[link]

The scholar Isidore of Seville, in his Etymologiae (ca. 600), repeats all of Jerome's identifications, but with these minor changes^[19]:

• Joktan, son of Eber: Indians
• Saleph, son of Joktan: Bactrians
• Magog, son of Japheth: "Scythians and Goths"
• Ashkenaz, son of Gomer: "Sarmatians, whom the Greeks call Rheginians".

Isidore's identifications for Japheth's sons were repeated in the Historia Britonum attributed to Nennius. Isidore's identifications also became the basis for numerous later mediaeval scholars, remaining so until the Age of Discovery prompted newer theories, such as that of Benito Arias Montano (1571), who proposed connecting Meshech with Moscow, and Ophir with Peru.

Shem as the Father of the Far East[link]

The Emperor Yao, whom the Figurist Jesuits thought to be the image of Noah on the traditional Chinese history

In the view of some 17th century European scholars (e.g., John Webb), the people of China and India descended from Shem.^[5] Both Webb and the French Jesuits belonging to the Figurist school (late 17th-early 18th century) went even further, identifying the legendary Emperor Yao of Chinese history with Noah himself.^[5]

Extrabiblical sons of Noah[link]

There exist various traditions in post-biblical sources claiming that Noah had children other than Shem, Ham, and Japheth — born variously before, during, or after the Deluge.

According to the Quran (Hud v. 42–43), Noah had another unnamed son who refused to come aboard the Ark, instead preferring to climb a mountain, where he drowned. Some later Islamic commentators give his name as either Yam or Kan'an.^[20]

According to Irish mythology, as found in the Annals of the Four Masters and elsewhere, Noah had another son named Bith, who was not allowed aboard the Ark, and who attempted to colonise Ireland with 54 persons, only to be wiped out in the Deluge.

Some 9th century manuscripts of the Anglo-Saxon Chronicles assert that Sceafa was the fourth son of Noah, born aboard the Ark, from whom the House of Wessex traced their ancestry; in William of Malmesbury's version of this genealogy (c. 1120), Sceaf is instead made a descendant of Strephius, the fourth son born aboard the Ark (Gesta Regnum Anglorum).

An early Arabic work known as Kitab al-Magall or the Book of Rolls (part of Clementine literature) mentions Bouniter, the fourth son of Noah, born after the flood, who allegedly invented astronomy and instructed Nimrod.^[21] Variants of this story with often similar names for Noah's fourth son are also found in the ca. 5th century Ge'ez work Conflict of Adam and Eve with Satan (Barvin), the ca. 6th century Syriac book Cave of Treasures (Yonton), the 7th century Apocalypse of Pseudo-Methodius (Ionitus^[22]), the Syriac Book of the Bee 1221 (Yônatôn), the Hebrew Chronicles of Jerahmeel, ca. 12th–14th cent. (Jonithes), and throughout Armenian apocryphal literature, where he is usually referred to as Maniton; as well as in works by Petrus Comestor c. 1160 (Jonithus), Godfrey of Viterbo 1185 (Ihonitus), Michael the Syrian 1196 (Maniton), Abu Salih the Armenian c. 1208 (Abu Naiţur); Jacob van Maerlant c. 1270 (Jonitus), and Abraham Zacuto 1504 (Yoniko).

Martin of Opava (c. 1250), later versions of the Mirabilia Urbis Romae, and the Chronicon Bohemorum of Giovanni di Marignola (1355) make Janus (i.e., the Roman deity) the fourth son of Noah, who moved to Italy, invented astrology, and instructed Nimrod.

According to the monk Annio da Viterbo (1498), the Hellenistic Babylonian writer Berossus had mentioned 30 children born to Noah after the Deluge, including sons named Tuiscon, Prometheus, Iapetus, Macrus, "16 titans", Cranus, Granaus, Oceanus, and Tipheus. Also mentioned are daughters of Noah named Araxa "the Great", Regina, Pandora, Crana, and Thetis. However, Annio's manuscript is widely regarded today as having been a forgery.^[23]

See also[link]

Notes[link]

• Dillmann, A., Genesis: Critically and Exegetically Expounded, Vol. 1, Edinburgh, UK, T. and T. Clark, 1897, 314.
• Kautzsch, E.F.: quoted by James Orr, "The Early Narratives of Genesis," in The Fundamentals, Vol. 1, Los Angeles, CA, Biola Press, 1917.

References[link]

External links[link]

• Latin Vulgate and English Douay-Rheims
• English Septuagint
• King James Version and Revised Standard Version
• Jewish Encyclopedia: Entry for "Genealogy" - a 1901/6 view (the early days of comparative linguistics and the documentary hypothesis).
• The connection of modern nations to the table according to a creationist source (with Europe as descended from the tribes of Israel, and the UK and USA from Joseph (but by different sons)).
• Custance, Arthur C., The Roots of the Nations. A more standard creationist account that associates Japheth with Europe.

This article improperly uses one or more religious texts as primary sources without referring to secondary sources that critically analyze them. Please help improve this article by adding references to reliable secondary sources, with multiple points of view.

Mosaic of the 12 Tribes of Israel. From a synagogue wall in Jerusalem.

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The Israelites (בני ישראל, Standard: Bnai Yisraʾel; Tiberian: Bnai Yiśrāʾēl; ISO 259-3: Bnai Yiśraˀel) were a Hebrew-speaking people of the Ancient Near East, who inhabited the Land of Canaan during the tribal and monarchic periods (15th to 6th centuries BCE), later evolving into Jews and Samaritans of the classic period, inhabiting Judea and Samaria respectively. In Modern Hebrew usage, an Israelite is, broadly speaking, a lay member of the Jewish ethnoreligious community, as opposed to the priestly orders of Kohanim and Levites.

The word "Israelite" derives from the Biblical Hebrew word "Israel". Although most literary references to Israelites are located in the Hebrew Bible, there is also abundant non-biblical archaeological and historical evidence of ancient Israel and Judah. The ethnonym is attested as early as the 13th century BCE in an Egyptian inscription. The Hebrew Bible etymologizes the name as from yisra "to prevail over" or "to struggle/wrestle with", and el, "God, the divine".^[1][2] The eponymous biblical patriarch of the Israelites is Jacob, who wrestled with God who gave him a blessing and renamed him "Israel" because he had "striven with God and with men, and have prevailed." (Genesis 32:24-32) According to the Hebrew Bible, Israelites were the "chosen people" of God. The name Hebrews is sometimes used synonymously with "Israelites". The Qurʾānic term is for Israelites is Banī Israʾīl (children of Israel).

The biblical term "Israelites" (also the "Twelve Tribes" or "Children of Israel") means both the direct descendants of the patriarch Jacob (Israel) as well as the historical populations of the kingdom of Israel.^[3] For the post-exilic period, beginning in the 5th century BCE, the remnants of the Israelite tribes came to be referred to as Jews (tribes of Judah, Simeon and partially Benjamin and Levi), named for the kingdom of Judah. This change is explicit in the Book of Esther (4th century BCE).^[4] On the other hand, Samaritans (tribes of Menasseh, Ephraim and partially Benjamin and Levi) became named for Samaria. It replaced the title Children of Israel.^[5]

Terminology[link]

Prior to a meeting with rival brother, Esau; the biblical patriarch Jacob wrestles an angel on the shores of the Jabbok and is given the name 'Israel'.^[1][2] Throughout the rest of the Torah, Jacob is referred to at times as both Jacob and Israel, depending on which aspect of his character the text means to convey.

In modern Hebrew, B'nei Yisrael ("Children of Israel") can denote the Jewish people at any time in history; it is typically used to emphasize Jewish religious identity. From the period of the Mishna (but probably used before that period) the term Yisrael ("an Israel") acquired an additional narrower meaning of Jews of legitimate birth other than Levites and Aaronite priests (kohanim). In modern Hebrew this contrasts with the term Yisraeli, a citizen of the modern State of Israel, regardless of religion or ethnicity (English "Israeli").

The Greek term Jew historically refers to a member of the tribe of Judah, which formed the nucleus of the kingdom of Judah. The term Hebrew, perhaps related to the name of the Habiru nomads, has Eber as an eponymous biblical patriarch. It is used synonymously with "Israelites", or as an ethnolinguistic term of the historical speakers of the Hebrew language in general.

Ancient times[link]

Biblical Israelites[link]

Tribes of Israel
The Tribes Reuben Simeon Levi Judah Dan Naphtali Gad Asher Issachar Zebulun Joseph Manasseh Ephraim Benjamin
Related topics Israelites Tribal allotments Ten Lost Tribes
v t e

The following is a summary of pages 18-20 of Stephen L. Wylen's "The Jews in the Time of Jesus: An Introduction"^[6]

Pentateuch

The Torah traces the Israelites to the patriarch Jacob, grandson of Abraham, who was renamed Israel after a mysterious incident in which he wrestles all night with God or an angel. Jacob's twelve sons (in order of birth), Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin, become the ancestors of twelve tribes, with the exception of Joseph, whose two sons Mannasseh and Ephraim become tribal eponyms.

The mothers of Jacob's sons are:

• Leah: Reuben, Simeon, Levi, Judah, Issachar, Zebulun
• Rachel: Joseph, Benjamin
• Bilhah (Rachel's maid): Dan, Naphtali
• Zilpah (Leah's maid): Gad, Asher (Gen 35:22-26)

Jacob and his sons are forced by famine to go down into Egypt. When they arrive they and their families are 70 in number, but within four generations they have increased to 600,000 men of fighting age, and the Pharaoh of Egypt, alarmed, first enslaves them and then orders the death of all male Hebrew children. The God of Israel reveals his name to Moses, a Hebrew of the line of Levi; Moses leads the Israelites out of bondage and into the desert, where God gives them their laws and the Israelites agree to become his people. Nevertheless, the Israelites lack complete faith in God, and the generation which left Egypt is not permitted to enter the Promised Land.

Former Prophets

Following the death of the generation of Moses a new generation, led by Joshua, enters Canaan and takes possession of the land in accordance with the curse placed upon Canaan by Noah. Yet even now the Israelites lack strength in God in the face of the peoples of the land, and periods of weakness and backsliding alternate with periods of resilience under a succession of Judges. Eventually the Israelites ask for a king, and God gives them Saul. David, the youngest (divinely favored) son of Jesse of Bethlehem would succeed Saul. Under David the Israelites establish the kingdom of God, and under David's son Solomon they build the Temple where God takes his earthly dwelling among them. Yet Solomon sins by allowing his foreign wives to worship their own gods, and so on his death and reign of his son, Rehoboam, the kingdom is divided in two.

The kings of the northern kingdom of Israel are uniformly bad, permitting the worship of other gods and failing to enforce the worship of God alone, and so God eventually allows them to be conquered and dispersed among the peoples of the earth; in their place strangers settle the northern land. In Judah some kings are good and enforce the worship of God alone, but many are bad and permit other gods, even in the Temple itself, and at length God allows Judah to fall to her enemies, the people taken into captivity in Babylon, the land left empty and desolate, and the Temple itself destroyed.

Ezra-Nehemiah-Chronicles

Yet despite these events God does not forget his people, but sends Cyrus, king of Persia as his messiah to deliver them from bondage. The Israelites are allowed to return to Judah and Benjamin, the Temple is rebuilt, the priestly orders restored, and the service of sacrifice resumed. Through the offices of the sage Ezra, Israel is constituted as a holy community, bound by the Law and holding itself apart from all other peoples.

Historical Israelites[link]

The Merneptah stele (JE 31408), bearing the first record of the name Israel (Cairo Museum)

The name Israel first appears c. 1209 BCE, at the end of the Late Bronze Age and the very beginning of the period archaeologists and historians call Iron Age I, in an inscription of the Egyptian pharaoh Merneptah. The inscription is very brief and says simply: "Israel is laid waste and his seed is not". The hieroglyph accompanying the name "Israel" indicates that it refers to a people, most probably located in the highlands of Samaria.^[7]

Description of Israelite captives from the kingdoms of Israel and Judea, as they were portrayed on the Southern wall of Shoshenq I's Temple of Amun in Karnak (dated 925/6 BCE)

Over the next two hundred years (the period of Iron Age I) the number of highland villages increased from 25 to over 300^[8] and the settled population doubled to 40,000.^[9] There is general agreement that the majority of the population living in these villages was of Canaanite origin.^[8] By the 10th century BCE a rudimentary state had emerged in the north-central highlands,^[10] and in the 9th century this became a kingdom. The kingdom was sometimes called Israel by its neighbours, but more frequently it was known as the "House (or Land) of Omri."^[11] Settlement in the southern highlands was minimal from the 12th through the 10th centuries BCE, but a state began to emerge there in the 9th century,^[12] and from 850 BCE onwards a series of inscriptions are evidence of a kingdom which its neighbours refer to as the "House of David."^[13]

In this carving on the Black Obelisk, possibly Jehu, king of Israel, or Jehu's ambassador, bows before Shalmaneser III of Assyria. Dated 825 BCE.

A reconstructed Israelite house, Monarchy period, 10th–7th BCE. Eretz Israel Museum, Tel Aviv, Israel

Map of the twelve tribes of Israel

Transition into modern ethnic groups[link]

Classic period: Jews and Samaritans[link]

Jews (Hebrew: יְהוּדִים‎, Yehudim), also known as the Jewish people, are an ethnoreligious group originating from the Israelites or Hebrews of the Ancient Near East.^{[citation needed]} According to the Books of Chronicles chapter 9 line 2, the Israelites, who took part in The Return to Zion, are stated to be from the Tribe of Judah alongside the Tribe of Simeon that was absorbed into it, the Tribe of Benjamin, the Tribe of Levi (Levites and Priests). The tribes of Ephraim and Manasseh, which the Samaritans themselves and some biblical scholars consider to be the remaining population of the Northern Kingdom of Israel, who were not exiled during the ten tribes exile formed the Samaritan community. Some biblical scholars also consider that parts of the Judean population had stayed to live in their homes during the excilic period and later joined the returning Israelites from Babylon and formed the Jews of the classic and Hasmonean era.

After the Persian conquest of Babylon in 539 Judah (Hebrew: יְהוּדָה Yehuda) became a province of the Persian empire. This status continued into the following Hellenistic period, when Yehud became a disputed province of Ptolemaic Egypt and Seleucid Syria. In the early part of the 2nd century BCE, a revolt against the Seleucids led to the establishment of an independent Jewish kingdom under the Hasmonean dynasty. The Hasmoneans adopted a deliberate policy of imitating and reconstituting the Davidic kingdom, and as part of this forcibly converted to Judaism their neighbours in the Land of Israel. The conversions included Nabateans (Zabadeans) and Itureans, the peoples of the former Philistine cities, the Moabites, Ammonites and Edomites. Attempts were also made to incorpoarate the Samaritans, following takeover of Samaria. The success of mass-conversions is however questionable, as most groups retained their tribal separations and mostly turned Hellenistic or Christian, with Edomites perhaps being the only exception to merge into the Jewish society under Herodian dinasty and in the following period of Jewish-Roman Wars. While there are some references to maintaining the tribal separation among Israelites during the Hasmonean period, the dominant position of the tribe of Judah as well as nationalistic policies of Hasmoneans to refer to residents of Hasmonean Judea as Jews practically erased the tribal distinction, with the exception of the priestly orders of Levites and Kohanim (tribe of Levi).

The Babylonian Jewish community, though maintaining permanent ties with the Hasmonean and later Herodian kingdoms, evolved into a separate Jewish community, which during the Talmudic period assembled its own practices (the Babylonian Talmud, slightly differing from the Jerusalem Talmud. The Babylonian Jewry is considered to be the predecessor of most Mizrachi Jewish communities.

Post-Israelite groups during the Middle Ages[link]

Ashkenazi Jews[link]

Ashkenaz is the medieval Hebrew word for "Germany", and is the umbrella term used to describe several Jewish populations, which used to live in Germania during the Middle Ages and until the modern times used to adhere the "Yiddish-culture" and the "Ashkenazi" prayer style. There is evidence that groups of Jews had been settled in Germania since the Roman Era; they were probably merchants, who followed the Roman Legions during their conquests. To larger degree modern Ashkenazi Jews are the descendants of Jews, who migrated into northern France and lower Germany around 800–1000 CE, and later migrated also into Eastern Europe. Many Ashkenazi Jews in fact also have mixed Sephardic origins, as a result of exiles from Spain, first during Islamic persecutions (11th-12th centuries) and later Christian conquests (13th-15th centuries) and Spanish Inquisition (15th-16th centuries). In this sense, modern term "Ashkenazi" refers to a subset of Jewish religious practices, appropriated over time, rather than to a strict ethno-geographic division, which became erased over-time.

Genetic analysis of Ashkenazi Jews[link]

In 2006, a study by Doron Behar and Karl Skorecki of the Technion and Ramban Medical Center in Haifa, Israel demonstrated that the vast majority of Ashkenazi Jews, both men and women, have Middle Eastern ancestry;^[14] Ashkenazi Jews share a common ancestry with other Jewish groups;^[15] only 5%-8% of the Ashkenazi Jews were found to have genes, which possibly originated in non-Jewish European populations.^[16]

According to Hammer, his study suggests that the Ashkenazi population expanded through a series of bottlenecks - events that squeeze a population down to small numbers - perhaps as it migrated from the Middle East after the destruction of the Second Temple in 70 CE to Italy, reaching the Rhine Valley in the 10th century. Dr. David Goldstein, a Duke University geneticist and director of the Duke Center for Human Genome Variation, has noted that the Technion and Ramban team confirmed that genetic drift played a major role in shaping Ashkenazi mitochondrial DNA, therefore mtDNA studies fail to draw a statistically significant linkage between modern Jews and Middle Eastern populations, however, this differs from the patrilineal case, where Dr. Goldstein said there is no question of a Middle Eastern origin.^[14]

Sephardic Jews[link]

Sephardim are Jews whose ancestors lived in Spain or Portugal, where they lived for possibly as much as a millennia before being finally expelled in 1492 by the Catholic Monarchs (the Alhambra decree); the Sephardic communities subsequently migrated to North Africa (Maghreb), Christian Europe (Netherlands, Britain, France and Poland), throughout the Ottoman Empire and even the newly discovered Latin America. In the Ottoman Empire, the Sephardim mostly settled in the European portion of the Empire, and mainly in the major cities such as: Istanbul, Selânik and Bursa. Selânik, which is today known as Thessaloniki and found in modern-day Greece, had a large and flourishing Sephardic community as was the community of Maltese Jews in Malta.

A large population of Sephardic refugees, who fled via the Netherlands as Marranos eventually settled in Hamburg and Altona Germany in the early 16th century, eventually appropriating Ashkenazic Jewish rituals into their religious practice. One famous figure from the Sephardic Ashkenazic population is Glückel of Hameln. Others among those who settled in the Netherlands, were some who would again relocate to the United States, establishing the country's first organized community of Jews and erecting the United States' first synagogue. Other Sephardim remained in Spain and Portugal as Anusim (forced converts to Catholicism), which would also be the fate for those who had migrated to Spanish and Portuguese ruled Latin America.

Sephardic Jews evolved to form most of North African Jewish communities of the modern times, as well as the bulk of the Turkish, Syrian, Galilean and Jerusalemite Jews of the Ottoman period.

Mizrachi Jews[link]

Mizrahim are Jews descended from the Jewish communities of the Middle East, Central Asia and the Caucasus, largely originating from the Babylonian Jewry of the classic period. The term Mizrahi is used in Israel in the language of politics, media and some social scientists for Jews from the Arab world and adjacent, primarily Muslim-majority countries. The definition of Mizrachi includes the modern Iraqi Jews, Syrian Jews, Lebanese Jews, Persian Jews, Afghan Jews, Bukharian Jews, Kurdish Jews, Mountain Jews, Georgian Jews. Some also include the North-African Sephardic communities and Yemenite Jews under the definition of Mizrahi, but do that from rather political geeralization than ancestral reasons.

Yemenite Jews[link]

Temanim are Jews, who had been living in Yemen prior their migration to modern Israel. Their geographic and social isolation from the rest of the Jewish community over the course of many centuries allowed them to develop a liturgy and set of practices that are significantly distinct from those of other Oriental Jewish groups; they themselves comprise three distinctly different groups, though the distinction is one of religious law and liturgy rather than of ethnicity. Traditionally the genesis of the Yemenite Jewish community came after the Babylonian excile, though the community most probably emerged in the Roman times, and was significantly reinforced during the reign of Dhu Nuwas in the 6th century CE and later Muslim conquests of the 7th century CE, which drove the Arab Jewish tribes out from central Arabia.

Karaite Jews[link]

Karaim are Jews who during the Middle Ages used to live mostly in Egypt, Iraq, and Crimea. They are distinguished by the form of Judaism they observe. Rabbinic Jews of varying communities have affiliated with the Karaite community throughout the millennia. As such, Karaite Jews are less an ethnic division, than they are members of a particular branch of Judaism. Karaite Judaism recognizes the Tanakh as the single religious authority of the Jewish people. Linguistic principles and contextual exegesis are used in arriving at the correct meaning of the Torah. Karaite Jews strive to adhere to the plain or most obvious understanding of the text when interpreting the Tanakh. By contrast, Rabbinical Judaism regards an Oral Law (codified and recorded in the Mishnah and Talmuds) as being equally binding on Jews, and mandated by God. In Rabbinical Judaism, the Oral Law forms the basis of religion, morality, and Jewish life. Karaite Jews rely on the use of sound reasoning and the application of linguistic tools to determine the correct meaning of the Tanakh; while Rabbinical Judaism looks toward the Oral law codified in the Talmud, to provide the Jewish community with an accurate understanding of the Hebrew Scriptures.

The differences between Karaite and Rabbinic Judaism go back more than a thousand years. Rabbinical Judaism originates from the Pharisees of the Second Temple period. Karaite Judaism may have its origins in the Sadducees of the same era. Sadducees and Karaite Jews hold the entire Hebrew Bible to be a religious authority. As such, the vast majority of Karaites believe in the resurrection of the dead.^[17] Karaite Jews are widely regarded as being halachically Jewish by the Orthodox Rabbinate. Similarly, members of the rabbinic community are considered to be Jews by the Moetzet Hakhamim, if they are patrilineally Jewish.^{[citation needed]}

Modern denominations[link]

Israeli Jews[link]

Jews of Israel comprise an increasingly mixed wide range of Jewish communities originated from the Middle East, Europe and North Africa. While a significant portion of Israeli Jews still retain memories of their Sephardic, Ashkenazi and Mizrahi origins, mixed Jewish marriages among the communities are very common. There are also smaller groups of Yemenite Jews, Indian Jews and others, still retaining a semi-separate communal life. There are also approximately 50,000 adherents of Karaite Judaism, most of whom live in Israel, but exact numbers are not known, as most Karaites have not participated in any religious censuses. The Beta Israel, though somewhat disputed as descendants of ancient Israelites, are widely recognized in Israel as Ethiopian Jews.

American Jews[link]

The ancestry of most American Jews goes back to Eastern European Ashkenazi Jewish communities, which migrated to US on the course of 19th and 20th centuries, as well as more recent influxes of Persian, Israeli and other Middle Eastern Jews. The American Jewish community is considered to contain the highest percentage of mixed marriages between Jews and non-Jews, thus both creating assimilation and a significant influx of non-Jews to become self-identified within the definition of Jewry. With most widespread practice in the U.S, becoming the Reform Judaism, it doesn't require or see the Jews as direct descendants of the ethnic Jews or Biblical Israelites, but rather adherents of the Jewish faith in its Reformist version, in contrary to the Orthodox Judaism, the mainstream practice in Israel, which considers the Jews as a closed ethnoreligious community, with very strict procedures of conversion.

French Jews[link]

The Jews of modern France are numbering around 400,000 persons, largely descendants of North African Sephardic communities, which came to Spain, following the Jewish exodus from Arab countries, and to a smaller degree members of the Ashkenazi Jewish communities, who survived the WWII and the Holocaust. Most French Jews are practising Orthodox Judaism and have permanent and close ties with the Israeli Jewish community.

Anusim[link]

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During the Jewish diaspora, Jews who lived in Christian Europe were usually attacked by the local population and were portrayed by many Anti-semites motives, many of them were forced to convert to Christianity by the local population or by the religious leadership, and were called by Jews: "Anusim" ('forced-ones'), they continued practicing Judaism in secret, while living outside as ordinary Christians. The most known case of "Anusim" was the one of the Jews of Spain and Jews of Portugal (although "Anusim" were also in other European countries). In the Muslim countries, many Jews were forced to convert to Islam by force over the years since the rise of the Islamic religion, and the most known case of those conversion was the case of Mashhad Jews, that lived as ordinary Muslims in Persia towards the neighbour population but kept practicing Judaism secretly, and eventually made an Aliyah and returned being Jewish in Israel. Many Anusim's descendants left Judaism over the years. On December 2008, genetic test showed that 19.8% of the Iberian Peninsula population is originated from the Anusim.^{[18][verification needed]}

Modern Samaritans[link]

The Samaritans, who in the classic times comprised a comparatively large group, now count 745 people, who live in two communities in Israel and the West Bank, and still regard themselves as descendants of the tribes of Ephraim (named by them as Aphrime) and Manasseh (named by them as Manatch). Samaritans adhere to a version of the Torah, known as the Samaritan Pentateuch, which differs in some respects from the Masoretic text, sometimes in important ways, and less so from the Septuagint.

The Samaritans consider themselves Bnei Yisrael ("Children of Israel" or "Israelites"), but do not regard themselves to be Yehudim (Jews). They view this term "Jews" as a designation for followers of Judaism, which they assert is a related but altered and amended religion brought back by the exiled Israelite returnees which is not the true religion of the ancient Israelites, which according to them is Samaritanism.

DNA evidence[link]

Modern DNA evidence has proven that most of the world's Jews and Samaritans have a common ancestral lineage in the Levant, which can possibly be traced to Israelites, largely on the paternal lines in both cases. Maternally, both Jews and Samaritans have had very low rates of intermarriage with local host (for Jews, local populations in their host diaspora regions)^[19] or alien (for Samaritans, foreigners resettled in their midst in attempts by ruling foreign elites to obliterate national identities) populations.^[20] Both populations' DNA results indicate the groups having had a high percentage of marriage within their respective communities; in contrast to a low percentage of interfaith marriages (as low as 0.5% per generation).

See also[link]

• Bible
• Gentile
• Half Jewish
• House of Israel (Ghana)
• Israeli Jews
• Israelis
• Kingdom of Israel (united monarchy)
• Noahides
• Shavei Israel
• Tribal allotments of Israel
• Kaifeng Jews

References[link]

Bibliography[link]

• Albertz, Rainer (1994) [Vanderhoek & Ruprecht 1992]. A History of Israelite Religion, Volume I: From the Beginnings to the End of the Monarchy. Westminster John Knox Press. ISBN 978-0-664-22719-7. http://books.google.com.au/books?id=yvZUWbTftSgC&pg=RA1-PA145&lpg=RA1-PA145&dq=History+of+Israelite+Religion,+Volume+1++Albertz#v=onepage&q&f=false. 
• Albertz, Rainer (1994) [Vanderhoek & Ruprecht 1992]. A History of Israelite Religion, Volume II: From the Exile to the Maccabees. Westminster John Knox Press. ISBN 978-0-664-22720-3. http://books.google.com.au/books?id=exjyhvRy7YUC&dq=Albertz+a+history+of+israelite+religion&printsec=frontcover#v=onepage&q&f=false. 
• Albertz, Rainer (2003a). Israel in Exile: The History and Literature of the Sixth Century B.C.E.. Society of Biblical Literature. ISBN 978-1-58983-055-4. http://books.google.com.au/books?id=Xx9YzJq2B9wC&dq=Rainer+Albertz,+%22Israel+in+exile%22&printsec=frontcover#v=onepage&q&f=false. 
• Albertz, Rainer; Becking, Bob, eds. (2003b). Yahwism After the Exile: Perspectives on Israelite Religion in the Persian Era. Koninklijke Van Gorcum. ISBN 978-90-232-3880-5. http://books.google.com.au/books?id=hwExATCqwvwC&printsec=frontcover&dq=Yahwism+after+the+exile:+perspectives+on+Israelite+religion+in+the+Persian+era#v=onepage&q&f=false.  Becking, Bob. "Law as Expression of Religion (Ezra 7–10)". 
• Amit, Yaira, et al., eds. (2006). Essays on Ancient Israel in its Near Eastern Context: A Tribute to Nadav Na'aman. Eisenbrauns. ISBN 978-1-57506-128-3. http://books.google.com.au/books?id=Ku4OKVrEd4MC&pg=PA467&lpg=PA467&dq=Essays+on+Ancient+Israel+in+its+Near+Eastern+Context:+A+Tribute+to+Nadav+Na%27aman#v=onepage&q=Essays%20on%20Ancient%20Israel%20in%20its%20Near%20Eastern%20Context%3A%20A%20Tribute%20to%20Nadav%20Na%27aman&f=false.  Davies, Philip R. "The Origin of Biblical Israel". 
• Avery-Peck, Alan, et al., eds. (2003). The Blackwell Companion to Judaism. Blackwell. ISBN 978-1-57718-059-3. http://books.google.com.au/books?id=asYoIwz9z2UC&pg=PA230&lpg=PA230&dq=The+Blackwell+Companion+to+Judaism++By+Jacob+Neusner,+Alan+Avery-Peck#v=onepage&q=&f=false.  Murphy, Frederick J. R. "Second Temple Judaism". 
• Barstad, Hans M. (2008). History and the Hebrew Bible. Mohr Siebeck. ISBN 978-3-16-149809-1. http://books.google.com.au/books?id=zqJxkKy-cMMC&printsec=frontcover&dq=Barstad+History+and+the+Hebrew+Bible:+studies+in+ancient+Israelite+and+ancient+Near#v=onepage&q&f=false. 
• Becking, Bob, ed. (2001). Only One God? Monotheism in Ancient Israel and the Veneration of the Goddess Asherah. Sheffield Academic Press. ISBN 978-1-84127-199-6. http://books.google.com.au/books?id=z72KmReV-bIC&printsec=frontcover&dq=Only+One+God%3F+Monotheism+in+Ancient+Israel+and+the+Veneration+of+the+Goddess+Asherah#v=onepage&q&f=false.  Dijkstra, Meindert. "El the God of Israel, Israel the People of YHWH: On the Origins of Ancient Israelite Yahwism".  Dijkstra, Meindert. "I Have Blessed You by Yahweh of Samaria and His Asherah: Texts with Religious Elements from the Soil Archive of Ancient Israel". 
• Becking, Bob; Korpel, Marjo Christina Annette, eds. (1999). The Crisis of Israelite Religion: Transformation of Religious Tradition in Exilic and Post-Exilic Times. Brill. ISBN 978-90-04-11496-8. http://books.google.com.au/books?id=lak_YWjCjDMC&printsec=frontcover&dq=The+crisis+of+Israelite+religion:+transformation+of+religious+tradition#v=onepage&q&f=false.  Niehr, Herbert. Religio-Historical Aspects of the Early Post-Exilic Period. 
• Bedford, Peter Ross (2001). Temple Restoration in Early Achaemenid Judah. Brill. ISBN 978-90-04-11509-5. http://books.google.com/?id=MOd320e710IC&printsec=frontcover&dq=Osarsiph#v=onepage&q&f=false. 
• Ben-Sasson, H.H. (1976). A History of the Jewish People. Harvard University Press. ISBN 0-674-39731-2. 
• Blenkinsopp, Joseph (1988). Ezra-Nehemiah: A Commentary. Eerdmans. ISBN 978-0-664-22186-7. http://books.google.com.au/books?id=3PvirfZkfvQC&printsec=frontcover&dq=Ezra-Nehemiah:+A+Commentary++By+Joseph+Blenkinsopp#v=onepage&q&f=false. 
• Blenkinsopp, Joseph; Lipschits, Oded, eds. (2003). Judah and the Judeans in the Neo-Babylonian Period. Eisenbrauns. ISBN 978-1-57506-073-6. http://books.google.com.au/books?id=R65fhpcUFcgC&printsec=frontcover&dq=Judah+and+the+Judeans+in+the+neo-Babylonian+period#v=onepage&q&f=false.  Blenkinsopp, Joseph. "Bethel in the Neo-Babylonian Period".  Lemaire, Andre. "Nabonidus in Arabia and Judea During the Neo-Babylonian Period". 
• Blenkinsopp, Joseph (2009). Judaism, the First Phase: The Place of Ezra and Nehemiah in the Origins of Judaism. Eerdmans. ISBN 978-0-8028-6450-5. http://books.google.com.au/books?id=m1V1DeBS6P0C&printsec=frontcover&dq=Judaism,+the+first+phase:+the+place+of+Ezra+and+Nehemiah#v=onepage&q&f=false. 
• Brett, Mark G. (2002). Ethnicity and the Bible. Brill. ISBN 978-0-391-04126-4. http://books.google.com.au/books?id=RfFRhC4FpZkC&pg=PA45&lpg=PA45&dq=Finkelstein+haser-style+layout#v=onepage&q=Finkelstein%20haser-style%20layout&f=false.  Edelman, Diana. "Ethnicity and Early Israel". 
• Bright, John (2000). A History of Israel. Westminster John Knox Press. ISBN 978-0-664-22068-6. http://books.google.com.au/books?id=0VG67yLs-LAC&printsec=frontcover&dq=Bright+History+of+Israel#v=onepage&q&f=false. 
• Coogan, Michael D., ed. (1998). The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2. http://books.google.com.au/books?id=zFhvECwNQD0C&dq=The+Oxford+History+of+the+Biblical+World&printsec=frontcover#v=onepage&q&f=false.  Stager, Lawrence E. "Forging an Identity: The Emergence of Ancient Israel". 
• Coogan, Michael D. (2009). A Brief Introduction to the Old Testament. Oxford University Press. ISBN 978-0-19-533272-8. http://books.google.com/books?id=nlb1PQAACAAJ&dq=A+brief+introduction+to+the+old+testament+coogan. 
• Coote, Robert B.; Whitelam, Keith W. (1986). "The Emergence of Israel: Social Transformation and State Formation Following the Decline in Late Bronze Age Trade". Semeia (37): 107–47. 
• Davies, Philip R. (1992). In Search of Ancient Israel. Sheffield. ISBN 978-1-85075-737-5. http://books.google.com.au/books?id=pMcM8GGO_n8C&printsec=frontcover&dq=Philip+Davies+In+search+of+Ancient+Israel#v=onepage&q=&f=false. 
• Davies, Philip R. (2009). "The Origin of Biblical Israel". Journal of Hebrew Scriptures 9 (47). http://www.arts.ualberta.ca/JHS/Articles/article_47.htm. 
• Day, John (2002). Yahweh and the Gods and Goddesses of Canaan. Sheffield Academic Press. ISBN 978-0-8264-6830-7. http://books.google.com.au/books?id=y-gfwlltlRwC&printsec=frontcover&dq=Yahweh+and+the+gods+and+goddesses+of+Canaan#v=onepage&q&f=false. 
• Dever, William (2001). What Did the Biblical Writers Know, and When Did They Know It?. Eerdmans. ISBN 978-0-8028-2126-3. http://books.google.com.au/books?id=6-VxwC5rQtwC&printsec=frontcover&dq=What+did+the+biblical+writers+know,+and+when+did+they+know+it#v=onepage&q&f=false. 
• Dever, William (2003). Who Were the Early Israelites and Where Did They Come From?. Eerdmans. ISBN 978-0-8028-0975-9. http://books.google.com.au/books?id=8WkbUkKeqcoC&dq=Who+were+the+early+Israelites,+and+where+did+they+come+from%3F&printsec=frontcover#v=onepage&q=&f=false. 
• Dever, William (2005). Did God Have a Wife?: Archaeology and Folk Religion in Ancient Israel. Eerdmans. ISBN 978-0-8028-2852-1. http://books.google.com.au/books?id=6AOE9sxg3bMC&printsec=frontcover&dq=Did+God+have+a+wife%3F:+archaeology+and+folk+religion+in+ancient+Israel#v=onepage&q&f=false. 
• Dunn, James D.G; Rogerson, John William, eds. (2003). Eerdmans commentary on the Bible. Eerdmans. ISBN 978-0-8028-3711-0. http://books.google.com.au/books?id=2Vo-11umIZQC&pg=PA153&lpg=PA153&dq=John+W.+Rogerson+Deuteronomy#v=onepage&q=John%20W.%20Rogerson%20Deuteronomy&f=false.  Rogerson, John William. "Deuteronomy". 
• Edelman, Diana, ed. (1995). The Triumph of Elohim: From Yahwisms to Judaisms. Kok Pharos. ISBN 978-90-390-0124-0. http://books.google.com/?id=bua2dMa9fJ4C&printsec=frontcover&dq=The+crisis+of+Israelite+religion:+transformation+of+religious+tradition#v=onepage&q&f=false. 
• Finkelstein, Neil Asher; Silberman (2001). The Bible Unearthed. ISBN 978-0-7432-2338-6. http://books.google.com.au/books?id=lu6ywyJr0CMC&printsec=frontcover&dq=The+Bible+Unearthed:+Archaeology%27s+New+Vision+of+Ancient+Israel#v=onepage&q&f=false. 
• Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B. (2007). The Quest for the Historical Israel. Society of Biblical Literature. ISBN 978-1-58983-277-0. http://books.google.com.au/books?id=jpbngoKHg8gC&dq=The+quest+for+the+historical+Israel:&printsec=frontcover#v=onepage&q=&f=false.  Mazar, Amihay. "The Divided Monarchy: Comments on Some Archaeological Issues". 
• Gnuse, Robert Karl (1997). No Other Gods: Emergent Monotheism in Israel. Sheffield Academic Press. ISBN 978-1-85075-657-6. http://books.google.com.au/books?id=0Kf1ZwDifdAC&dq=Robert+Karl+Gnuse,+%22No+Other+Gods:+Emergent+Monotheism+in+Israel%22&printsec=frontcover#v=onepage&q&f=false. 
• Golden, Jonathan Michael (2004a). Ancient Canaan and Israel: An Introduction. Oxford University Press. ISBN 978-0-19-537985-3. http://books.google.com.au/books?id=EResmS5wOnkC&printsec=frontcover&dq=Ancient+Canaan+and+Israel:+An+Introduction++By+Jonathan+M+Golden#v=onepage&q&f=false. 
• Golden, Jonathan Michael (2004b). Ancient Canaan and Israel: New Perspectives. ABC-CLIO. ISBN 978-1-57607-897-6. http://books.google.com.au/books?id=yTMzJAKowyEC&pg=PA62&lpg=PA62&dq=Late+Bronze+collapse+in+Canaan#v=onepage&q=Late%20Bronze%20collapse%20in%20Canaan&f=false. 
• Goodison, Lucy; Morris, Christine (1998). Goddesses in Early Israelite Religion in Ancient Goddesses: The Myths and the Evidence. University of Wisconsin Press. ISBN 978-90-04-10410-5. http://books.google.com.au/books?id=VSJWkrXfbLQC&dq=Family+religion+in+Babylonia,+Syria,+and+Israel&printsec=frontcover#v=onepage&q&f=false. 
• Grabbe, Lester L. (2004). A History of the Jews and Judaism in the Second Temple Period. T&T Clark International. ISBN 978-0-567-04352-8. http://books.google.com.au/books?id=VK2fEzruIn0C&printsec=frontcover&dq=A+history+of+the+Jews+and+Judaism+in+the+Second+Temple+Period#v=onepage&q&f=false. 
• Grabbe, Lester L., ed. (2008). Israel in Transition: From Late Bronze II to Iron IIa (c. 1250–850 B.C.E.). T&T Clark International. ISBN 978-0-567-02726-9. http://books.google.com.au/books?id=tR0Qpz2zRogC&printsec=frontcover&dq=Israel+in+transition:+from+late+Bronze+II+to+Iron+IIa+%28c.+1250-850+B.C.E.%29#v=onepage&q&f=false. 
• Greifenhagen, F.V (2002). Egypt on the Pentateuch's ideological map. Sheffield Academic Press. ISBN 978-0-8264-6211-4. http://books.google.com.au/books?id=DaVjGgPmmCsC&pg=PA269&dq=Formation+of+the+Pentateuch#v=onepage&q=Formation%20of%20the%20Pentateuch&f=false. 
• Joffe, Alexander H. (2006). The Rise of Secondary States in the Iron Age Levant. University of Arizona Press. http://docs.google.com/viewer?a=v&q=cache:yEjgq10p2R8J:faculty.ksu.edu.sa/archaeology/Publications/The%2520Near%2520East/THE%2520RISE%2520OF%2520SECONDARY%2520STATES%2520IN%2520THE%2520IRON%2520AGE%2520LEVANT.pdf+The+rise+of+secondary+states+in+the+iron+age+levant&hl=en&gl=au&pid=bl&srcid=ADGEEShOFDyR0nZTkKYMxNV_Bx_-ZnxPxtcxPIqYaszJb9MLwTo87ghGRAIm3BVfoyLdnPoGusSIdYcU-Vb4bC0if-u6UVbcXqaH8lLnkpb1YxAlGuGUAbZns30JANGo2a4l8LwU1rGv&sig=AHIEtbSIm7oZkrq-cmEGQ9VcnnvfejrQSQ&pli=1. 
• Killebrew, Ann E. (2005). Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300–1100 B.C.E.. Society of Biblical Literature. ISBN 978-1-58983-097-4. http://books.google.com.au/books?id=VtAmmwapfVAC&printsec=frontcover&dq=Biblical+peoples+and+ethnicity:+an+archaeological#v=onepage&q&f=false. 
• King, Philip J.; Stager, Lawrence E. (2001). Life in Biblical Israel. Westminster John Knox Press. ISBN 0-664-22148-3. http://books.google.com.au/books?id=OtOhypZz_pEC&printsec=frontcover&dq=Life+in+biblical+Israel++By+Philip+J.+King,+Lawrence+E.+Stager#v=onepage&q&f=false. 
• Kuhrt, Amélie (1995). The Ancient Near East c. 3000–330 BC. Routledge. ISBN 978-0-415-16763-5. http://books.google.com.au/books?id=V_sfMzRPTgoC&printsec=frontcover&dq=Am%C3%A9lie+Kuhrt+The+ancient+Near+East#v=onepage&q&f=false. 
• Lemche, Niels Peter (1998). The Israelites in History and Tradition. Westminster John Knox Press. ISBN 978-0-664-22727-2. http://books.google.com.au/books?id=JIoY7PagAOAC&dq=lemche+the+israelites+in+history+and+tradition&printsec=frontcover#v=onepage&q=&f=false. 
• Levy, Thomas E. (1998). The Archaeology of Society in the Holy Land. Continuum International Publishing. ISBN 978-0-8264-6996-0. http://books.google.com.au/books?id=-etsKv-4V2oC&printsec=frontcover&dq=The+archaeology+of+society+in+the+Holy+Land++Thomas+E.+Levy#v=onepage&q&f=false.  LaBianca, Øystein S.; Younker, Randall W. "The Kingdoms of Ammon, Moab and Edom: The Archaeology of Society in Late Bronze/Iron Age Transjordan (c. 1400–500 CE)". 
• Lipschits, Oded (2005). The Fall and Rise of Jerusalem. Eisenbrauns. ISBN 978-1-57506-095-8. http://books.google.com.au/books?id=78nRWgb-rp8C&printsec=frontcover&dq=Lipschitz,+Oded+fall+and+rise#v=onepage&q&f=false. 
• Lipschits, Oded, et al., eds. (2006). Judah and the Judeans in the Fourth Century B.C.E.. Eisenbrauns. ISBN 978-1-57506-130-6. http://books.google.com.au/books?id=6NsxZRnxE70C&pg=PA75&lpg=PA75&dq=Lipschits+Yehud#v=onepage&q=Lipschits%20Yehud&f=false.  Kottsieper, Ingo. "And They Did Not Care to Speak Yehudit".  Lipschits, Oded; Vanderhooft, David. "Yehud Stamp Impressions in the Fourth Century B.C.E.". 
• Markoe, Glenn (2000). Phoenicians. University of California Press. ISBN 978-0-520-22614-2. http://books.google.com.au/books?id=smPZ-ou74EwC&printsec=frontcover&dq=Phoenicians++Glenn+Markoe#v=onepage&q&f=false. 
• Mays, James Luther, et al., eds. (1995). Old Testament Interpretation. T&T Clarke. ISBN 978-0-567-29289-6. http://books.google.com.au/books?id=SNLN1nEEys0C&printsec=frontcover&dq=Old+Testament+Interpretation+James+Luther+Mays,+David+L.+Petersen,+Kent+Harold+Richards#v=onepage&q&f=false.  Miller, J. Maxwell. "The Middle East and Archaeology". 
• McNutt, Paula (1999). Reconstructing the Society of Ancient Israel. Westminster John Knox Press. ISBN 978-0-664-22265-9. http://books.google.com.au/books?id=hd28MdGNyTYC&pg=PA33&lpg=PA33&dq=Reconstructing+the+Society+of+Ancient+Israel++By+Paula+M.+McNutt#v=onepage&q=&f=false. 
• Merrill, Eugene H. (1995). "The Late Bronze/Early Iron Age Transition and the Emergence of Israel". Bibliotheca Sacra 152 (606): 145–62. 
• Middlemas, Jill Anne (2005). The Troubles of Templeless Judah. Oxford University Press. ISBN 978-0-19-928386-6. http://books.google.com/?id=Jrpx-op_-XkC&printsec=frontcover&dq=lester+grabbe+1995#v=onepage&q&f=false. 
• Miller, James Maxwell; Hayes, John Haralson (1986). A History of Ancient Israel and Judah. Westminster John Knox Press. ISBN 0-664-21262-X. http://books.google.com.au/books?id=uDijjc_D5P0C&dq=A+history+of+ancient+Israel+and+Judah++By+James+Maxwell+Miller,+John+Haralson+Hayes&printsec=frontcover#v=onepage&q=&f=false. 
• Miller, Robert D. (2005). Chieftains of the Highland Clans: A History of Israel in the 12th and 11th Centuries B.C.. Eerdmans. ISBN 978-0-8028-0988-9. http://books.google.com.kh/books?id=Gtm7NtK87poC&printsec=frontcover&dq=Chieftains+of+the+highland+clans#v=onepage&q=&f=false. 
• Nodet, Étienne (1999) [Editions du Cerf 1997]. A Search for the Origins of Judaism: From Joshua to the Mishnah. Sheffield Academic Press. ISBN 978-1-85075-445-9. http://books.google.com.au/books?id=rE49wYHz5YUC&printsec=frontcover&dq=A+search+for+the+origins+of+Judaism:+from+Joshua+to+the+Mishnah#v=onepage&q&f=false. 
• Pitkänen, Pekka (2004). "Ethnicity, Assimilation and the Israelite Settlement". Tyndale Bulletin 55 (2): 161–82. http://www.tyndalehouse.com/tynbul/library/TynBull_2004_55_2_01_Pitkanen_EthnicityIsraelSettlement.pdf. 
• Silberman, Neil Asher; Small, David B., eds. (1997). The Archaeology of Israel: Constructing the Past, Interpreting the Present. Sheffield Academic Press. ISBN 978-1-85075-650-7. http://books.google.com.au/books?id=qX7r2lAQdFkC&pg=PA238&lpg=PA238&dq=hesse+wapnish#v=onepage&q=hesse%20wapnish&f=false.  Hesse, Brian; Wapnish, Paula. "Can Pig Remains Be Used for Ethnic Diagnosis in the Ancient Near East?". 
• Smith, Mark S. (2001). Untold Stories: The Bible and Ugaritic Studies in the Twentieth Century. Hendrickson Publishers. 
• Smith, Mark S.; Miller, Patrick D. (2002) [Harper & Row 1990]. The Early History of God. Eerdmans. ISBN 978-0-8028-3972-5. http://books.google.com.au/books?id=1yM3AuBh4AsC&printsec=frontcover&dq=Smith+Early+History+of+God#v=onepage&q&f=false. 
• Soggin, Michael J. (1998). An Introduction to the History of Israel and Judah. Paideia. ISBN 978-0-334-02788-1. http://books.google.com.au/books?id=Dzw_H5GhkfYC&printsec=frontcover&dq=An+introduction+to+the+history+of+Israel+and+Judah++By+J.+Alberto+Soggin#v=onepage&q=&f=false. 
• Thompson, Thomas L. (1992). Early History of the Israelite People. Brill. ISBN 978-90-04-09483-3. http://books.google.com.au/books?id=XqoMRPJca-wC&printsec=frontcover&dq=Early+history+of+the+Israelite+people:+from+the+written+and+archaeological+...++By+Thomas+L.+Thompson#v=onepage&q=&f=false. 
• Van der Toorn, Karel (1996). Family Religion in Babylonia, Syria, and Israel. Brill. ISBN 978-90-04-10410-5. http://books.google.com.au/books?id=VSJWkrXfbLQC&dq=Family+religion+in+Babylonia,+Syria,+and+Israel&printsec=frontcover#v=onepage&q&f=false. 
• Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter Willem (1999). Dictionary of Deities and Demons in the Bible (2d ed.). Koninklijke Brill. ISBN 978-90-04-11119-6. http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+Deities#v=onepage&q&f=false. 
• Vaughn, Andrew G.; Killebrew, Ann E., eds. (1992). Jerusalem in Bible and Archaeology: The First Temple Period. Sheffield. ISBN 978-1-58983-066-0. http://books.google.com.au/books?id=yYS4VEu08h4C&dq=Jerusalem+in+Bible+and+archaeology:+the+First+Temple+period++By+Andrew+G.+Vaughn,+Ann+E.+Killebrew&printsec=frontcover#v=onepage&q=&f=false.  Cahill, Jane M. "Jerusalem at the Time of the United Monarchy".  Lehman, Gunnar. "The United Monarchy in the Countryside". 
• Wylen, Stephen M. (1996). The Jews in the Time of Jesus: An Introduction. Paulist Press. ISBN 978-0-8091-3610-0. http://books.google.com/?id=SHgiy-k_wsUC&printsec=frontcover&dq=An+introduction+to+early+Judaism++By+James+C.+VanderKam#v=onepage&q&f=false. 
• Zevit, Ziony (2001). The Religions of Ancient Israel: A Synthesis of Parallactic Approaches. Continuum. ISBN 978-0-8264-6339-5. http://books.google.com/?id=db4hr55j0yYC&pg=PA1&dq=The+religion+of+ancient+Israel++By+Patrick+D.+Miller#v=onepage&q&f=false.