HEBREW, I

The designation “Hebrew” is first used for Abram, distinguishing him thereby from his Amorite neighbors. (Ge 14:13) Thereafter, in virtually every case of its use, the term “Hebrew(s)” continues to be employed as a contrasting or distinguishing designation​—the one speaking is of a non-Israelite nation (Ge 39:13, 14, 17; 41:12; Ex 1:16; 1Sa 4:6, 9), or is an Israelite addressing a foreigner (Ge 40:15; Ex 1:19; 2:7; Jon 1:9), or foreigners are mentioned (Ge 43:32; Ex 1:15; 2:11-13; 1Sa 13:3-7).

As the above texts show, the designation “Hebrew” was already familiar to the Egyptians in the 18th century B.C.E. This would seem to indicate that Abraham, Isaac, and Jacob had become quite well known over a wide area, thus making the appellative “Hebrew” a recognizable one. When Joseph spoke of “the land of the Hebrews” (Ge 40:15) to two of Pharaoh’s servants, he doubtless referred to the region around Hebron that his father and forefathers had long made a sort of base of operations.

Origin and Significance of the Term. The views as to the origin and significance of the term “Hebrew” generally can be resolved into the following:

One view holds that the name comes from the root word ʽa·varʹ, meaning “pass; pass by; pass over; cross.” The term would then apply to Abraham as the one whom God took “from the other side of the River [Euphrates].” (Jos 24:3) The translators of the Greek Septuagint so understood the term and thus at Genesis 14:13 referred to Abraham as “the passer” rather than “the Hebrew.” This theory is quite popular, yet not without problems. The ending for the term ʽIv·riʹ (Hebrew) is the same as that used in other terms that are definitely patronymics, that is, names formed by the addition of a prefix or suffix indicating relationship to the name of one’s father or parental ancestor. Thus, Moh·ʼa·viʹ (Moabite) denotes primarily one descended from Moab (Moh·ʼavʹ) rather than one from a geographic region; so too with ʽAm·moh·niʹ (Ammonite), Da·niʹ (Danite), and many others.

Additionally, if “Hebrew” were to apply to Abraham solely on the basis of his having ‘crossed over’ the Euphrates, the term might seem to be a very general one, applicable to any person who did the same​—and likely there were many such emigrants in the course of the centuries. With such an origin, the term could be distinctive only if Abraham’s crossing of the Euphrates was recognized as being by divine call. That this fact should be acknowledged by pagans using the term is a matter for question, but it cannot be deemed impossible.

A third view that accords well with the Biblical evidence is that “Hebrew” (ʽIv·riʹ) comes from the name Eber (ʽEʹver), that of the great-grandson of Shem and an ancestor of Abraham. (Ge 11:10-26) It is true that nothing is known about Eber aside from his family relationship as a link in the chain of descent from Shem to Abraham. There is no outstanding act or other personal feature recorded that might form the basis for Eber’s name being used so prominently by his descendants. Nevertheless, it is to be noted that Eber is specifically singled out at Genesis 10:21, Shem there being spoken of as “the forefather of all the sons of Eber.”

It may well be, then, that Eber is singled out in the genealogical lists as a divine indication that the Noachian blessing pronounced upon Shem would find its fulfillment especially in the descendants of Eber, the subsequent facts showing the Israelites to be the prime recipients of that blessing. Such specific mention of Eber would also serve the purpose of indicating the line of descent of the promised Seed mentioned in Jehovah’s prophecy at Genesis 3:15, Eber thereby becoming a specific link between Shem and Abraham.