The Hebrew word Chittîy, represented by H2850, is used to identify a descendant of Cheth, known as a Hittite. It appears 48 times across 47 unique verses in the Bible. Primarily, this term designates one of the pre-Israelite nations inhabiting the land of Canaan, a people with whom the Israelites had significant interactions, ranging from land transactions to warfare and marriage.
The semantic depth of H2850 Chittîy extends beyond mere ethnic identification, rooted as it is in H2845 Chêth, whose name is associated with the Hebrew root H2865 chathath, conveying ideas of "terror" or "dismay." This etymological connection subtly informs the biblical portrayal of the Hittites as a formidable and significant people, consistently listed among the "greater and mightier" nations that Israel was commanded to dispossess. Their very designation thus carries an implicit weight, reflecting both their historical prominence in the ancient Near East and the divine imperative for Israel to overcome fear in claiming their promised inheritance.
In the biblical narrative, the Hittites are most frequently mentioned in lists of Canaanite peoples whose land was promised to Israel Exodus 3:8. God commands Israel to drive out these nations, including the Hittites, who are described as one of seven nations "greater and mightier" than Israel Deuteronomy 7:1. The term also refers to specific individuals. Ephron the Hittite sold the cave of Machpelah to Abraham for a burial site Genesis 23:10, and Esau took two Hittite women as wives Genesis 26:34. Perhaps the most notable individual is Uriah the Hittite, a loyal soldier in King David's army 2 Samuel 11:3. In a prophetic rebuke, Ezekiel uses the term symbolically, telling Jerusalem "thy mother was an Hittite," to highlight the city's corrupt origins Ezekiel 16:3.
Beyond their initial listing among the targeted nations for conquest, the Hittites appear consistently throughout Israelite history, signifying their enduring presence in the land. From the early patriarchal narratives where Abraham interacts with Ephron the Hittite Genesis 23:10, their designation as a people whose land was promised to Israel is reiterated across the Pentateuch and Joshua Exodus 13:5, Joshua 1:4, Joshua 12:8. Even after the conquest, they are still present among the inhabitants of the land during the time of the Judges Judges 3:5 and the Monarchy, where King Solomon subjected them to forced labor 1 Kings 9:20 and engaged in trade with "the kings of the Hittites" for chariots and horses 1 Kings 10:29, 2 Chronicles 1:17. This persistent mention underscores their continuous, albeit evolving, role in Israel's national life and regional politics, even prompting other nations like the Syrians to fear their potential military alliance with Israel 2 Kings 7:6.
Several related words provide deeper context for the identity and role of the Hittites:
- H2845 Chêth (terror; Cheth, an aboriginal Canaanite; Heth): As the named progenitor of the Hittites, Cheth establishes their lineage. Abraham's negotiation for a burial plot was conducted with the "children of Heth" Genesis 23:10, directly linking them to Ephron the Hittite.
- H6085 ʻEphrôwn (fawn-like; Ephron, the name of a Canaanite...): A prominent Hittite who sold Abraham the field and cave for a family burying place, a foundational land transaction in Israel's history Genesis 50:13.
- H223 ʼÛwrîyâh (flame of Jah; Urijah, the name of one Hittite...): A faithful soldier in David's army, whose death was orchestrated by the king. The "matter of Uriah the Hittite" stands as a permanent mark against David's reign 1 Kings 15:5.
- H567 ʼĔmôrîy (an Emorite, one of the Canaanitish tribes; Amorite): The Amorites are constantly listed alongside the Hittites. In Ezekiel's prophecy against Jerusalem, the city's parentage is described as a mixture of these peoples: "thy father was an Amorite, and thy mother an Hittite" Ezekiel 16:45.
- H2851 chittîyth (Hittite woman): This feminine form specifically designates a female member of the Hittite people, highlighting the social and religious challenges posed by intermarriage with foreign women.
The significance of H2850 is woven into the fabric of Israel's national and theological identity.
- Promise and Conquest: The Hittites are a fixture in the list of peoples occupying the Promised Land. Their presence defines the boundaries of the inheritance God swore to give Israel, and their expulsion is a sign of God's power and faithfulness to His covenant (Joshua 3:10, Nehemiah 9:8).
- Foreign Influence and Intermarriage: Interactions with the Hittites represent a recurring test of Israel's covenant loyalty. Solomon's love for "strange women," including Hittites, led him astray 1 Kings 11:1, and after the exile, the people were condemned for not separating themselves from the abominations of the peoples of the lands, including the Hittites Ezra 9:1.
- Symbol of Gentile Origins: Ezekiel's use of a Hittite mother for Jerusalem serves as a stunning theological statement. It strips the city of any inherent claim to righteousness and frames its covenant relationship with God as an act of pure grace toward an unworthy recipient Ezekiel 16:3.
- Regional Power Dynamics: The biblical text, particularly in the monarchic period, alludes to the "kings of the Hittites" as significant geopolitical players. References to Solomon's trade in chariots and horses with them 1 Kings 10:29, 2 Chronicles 1:17 and the Syrians' fear of their military alliance with Israel 2 Kings 7:6 indicate a recognition of a broader Hittite power beyond the immediate Canaanite context. This suggests that H2850 not only identifies a local Canaanite group but also implicitly acknowledges a wider, influential Hittite presence in the ancient Near East, impacting Israel's foreign policy and regional standing.
The term H2850 Chittîy is a multifaceted identifier, intricately woven into the foundational narratives and ongoing history of ancient Israel. Deriving from H2845 Chêth, a name linked to the concept of "terror" or "dread," the designation subtly imbues the Hittites with a formidable character, reflecting their status as one of the "greater and mightier" nations inhabiting the promised land. Their consistent presence, from Abraham's foundational land purchase with Ephron the Hittite to their inclusion in lists of peoples to be dispossessed by Joshua, and their later roles in Solomon's kingdom, underscores their enduring significance within the biblical landscape.
The Hittites served as a constant marker of God's covenant promise to Israel, defining the boundaries of their inheritance and serving as a measure of their obedience. Interactions with them, whether through land transactions, military encounters, or particularly through marriage as seen with Esau and Solomon's foreign wives (including H2851 chittîyth), presented recurring tests of Israel's faithfulness. The biblical narrative also expands beyond a purely local perspective, acknowledging "kings of the Hittites" as regional powers, influencing trade and military alliances in the broader ancient Near East.
Ultimately, H2850 encapsulates profound theological themes. It points to the divine fulfillment of promises in the conquest, exposes the dangers of foreign entanglement and syncretism, and powerfully illustrates the radical nature of God's grace through Ezekiel's symbolic portrayal of Jerusalem's Hittite origins. The story of the Hittites in the Bible is therefore not just one of an ancient people, but a continuous thread in the tapestry of Israel's covenant relationship with God, highlighting both divine fidelity and human fallibility across millennia.
TRV