books of Moses and the Judges were largely mythical, and that the geography and

chronology of these stories must not be taken seriously. They had further expended a

deal of time and energy in showing that the names of God, El and Jehovah, were

evidences of two distinct ideas that were pieced together long afterwards. A peasant

woman's foot upturning one of these tablets dispelled with one touch the myths of the

critics, and brought to light the Palestine of the Bible narrative, exactly in line with its

teaching. That the Egyptian kings should have so much correspondence with Syria and

Canaan shows how close the connection was in those days.

The tablets may be divided into three groups.

(1).  The period of Egyptian

supremacy.  (2). Those that exhibit Egyptian decline. (The loss of city after city is

reported). (3). Those which deal with southern Palestine and Jerusalem. In these tablets

such familiar names as Gaza, Tyre, Aijalon, Megiddo, Lachish, Ashkelon, Carmel and

Ura-Salem (Jerusalem) appear. Further, the Biblical name, "The land of Canaan" is

found written as the name of the land at that very period. In these tablets it is called Mat

Kinahi or Mat Kinanhi, "the country of Canaan." The letters deal with diplomatic

business, marriage alliances, and affairs of government.  Revolts and sieges are

numerous. Piteous letters imploring the military assistance of the Pharaohs are many.

The cities are all found in the tablets independent of each other just exactly as we find

them in the book of Joshua.

The people of Israel seem to be mentioned under the name of the Habiri. One letter to

Amenophis III says, "Since thy father returned to Sidon, since that time the lands have

fallen into the hands of the Habiri." Within 30 years of crossing the Jordan, we find the

Hebrews in possession of the fertile lands of the Canaanites. Further, the prince of Khazi

writes to say that the Hebrews had taken cities and burnt them. From such regions as

Gilead, Shechem, and Mount Ephraim no letters come, indicating that the Hebrews were

in possession. Abakiba, king of Jerusalem, endures great fear and trouble regarding the

Hebrews. "Let troops be sent (he says) for the king has no longer any territory, the

Khabiri (Hebrews) have wasted all." A postscript added to a letter of this same king tells

its own story, "To the suite of my lord the king, Abd Khiba, your servant. Bring aloud

before my lord the king the words, "The whole territory of my lord the king is going into

ruins." In another letter he says, "If no troops are sent the land will belong to the

The wide distribution of the Hebrews is a noticeable feature. Not only Jerusalem, as

cited above, but Itakama says that Namyawaza "has delivered all the cities in the land of

Gidshi, and in Ubi (Damascus region) to the Khabiri." The whole of North Palestine and

Galilee is involved.  A prince named Shubandu writes, "The Khabiri are strong."

Another writes, "The governors are destroyed, all the land falls away to the Khabiri."

We will not multiply quotations. From the land of Mitsri (Egypt) to North Palestine the

terror of the name of the Hebrews was spreading. Further, it is remarkable that in all the

list of governors and kings referred to, never once is a king of the Hebrew mentioned.

Again, in spite of all the false criticism to the contrary, the Hebrews are found to be

against idolatry. Ribaddi, governor of Northern Phoenicia, says, "The hostility of the

Hebrews waxes mighty against the land, and against the gods."