Exploring the Etymology, History, and the Religious Identity of Conflated Term
The term Hebrew carries deep historical, linguistic, and theological significance. While often associated with the Jewish people, its usage predates the establishment of Israel as a nation and extends beyond what we would typically define as “Jew” in both ancient and modern contexts. To properly understand what it means to be a Hebrew, we must explore its etymological roots, its early associations with Abraham and his descendants, and its continued use in Second Temple Judaism and beyond.
Moreover the title is often conflated with Jew in various languages, such as Italian and Russian, where it is commonly used interchangeably. This conflation has also influenced English, largely due to its association with the ancient state of Israel, often referred to as the Hebrews. Such usage oversimplifies historical and theological distinctions, highlighting the need for careful unpacking of its meaning across different contexts.
The Etymological Origins of “Hebrew”
The Hebrew word Ivri (עִבְרִי) is commonly understood to mean “one who crosses over” or “one from the other side.” This etymology is often linked to Eber (Ever in Hebrew, עֵבֶר), a descendant of Shem (Genesis 10:21–25). Eber’s lineage is significant because it is through him that Abraham, the father of the Israelite nation, is descended. Some scholars suggest that Ivri originally referred to a group of people—perhaps semi-nomadic tribes—who lived on the fringes of Mesopotamian civilization and later became associated with Abraham and his descendants.
In Genesis 14:13, Abraham is explicitly called a “Hebrew” (Avram ha-Ivri, אַבְרָם הָעִבְרִי). This is the first recorded use of the term in the biblical text, and it appears in a context that highlights Abraham as distinct from the surrounding nations. Some interpretations suggest that Ivri refers to Abraham as a migrant or a sojourner, one who “crossed over” from Mesopotamia into Canaan, both geographically and spiritually, in obedience to God’s call.
The Hebrews as a People Before Israel
After Abraham, the term Hebrew continued to be used to describe his descendants, particularly in contexts where they interacted with foreign powers. In Egypt, for example, Joseph is called a “Hebrew” by the Egyptians (Genesis 39:14, 41:12), and the enslaved Israelites in Exodus are consistently referred to as “Hebrews” rather than “Israelites” (Exodus 1:15–16, 2:6). This suggests that the term was an external designation used by non-Israelites to refer to Abraham’s descendants, particularly when emphasizing their ethnic or social distinctiveness.
The name Israelite, by contrast, emerges after Jacob (Abraham’s grandson) is given the name Israel (Genesis 32:28). His twelve sons form the twelve tribes of Israel, and their collective identity as a nation is most often referred to as Bnei Yisrael (the Children of Israel). While all Israelites were Hebrews, the term Hebrew retained its broader connotation, not always interchangeable with Israelite.
The Distinction Between Hebrews and Jews
The term Jew (Yehudi, יְהוּדִי) originates from the tribe of Judah (Yehudah, יְהוּדָה), one of Jacob’s twelve sons. After the Babylonian Exile, when the southern kingdom of Judah was the primary remnant of Israel, its people became known collectively as Jews. This term expanded over time to include not only members of the tribe of Judah but also those from other tribes who were absorbed into the Jewish religious and national identity.
However, not all Hebrews were Jews. The distinction is crucial:
All Jews are Hebrews in the sense that they are descended from Abraham and belong to the broader Hebrew tradition.
Not all Hebrews are Jews, since Hebrews include the early patriarchs (such as Isaac and Jacob), Israelites before the tribal division, and even groups that may have descended from Abraham but did not become part of Judah.
By the Second Temple period, “Hebrew” was still in use, though it had taken on more linguistic and scholarly connotations. For example, Saul of Tarsus (the Apostle Paul) refers to himself as a “Hebrew of Hebrews” (Philippians 3:5), likely emphasizing both his ethnic lineage and his fluency in Hebrew language and customs. The term remained distinct from “Jew” in some contexts, particularly when emphasizing religious or ancestral purity.
The Theological Significance of “Hebrew”
Understanding the distinction between Hebrews, Israelites, and Jews helps clarify various theological discussions. The Hebrews were the recipients of God’s covenant through Abraham, setting the stage for the formation of Israel as a people. The Israelites, as descendants of Jacob, were the covenant community that received the Torah at Sinai. The Jews, as the surviving remnant of Israel, carried forward the covenantal tradition into the post-exilic and modern era.
By recognizing this historical progression, we can avoid conflating these terms and gain a clearer understanding of biblical narratives and theological development. The broader category of Hebrews reminds us that the Abrahamic faith tradition extends beyond national or tribal lines, encompassing all who align with the covenant made with Abraham—including, in Christian theology, the grafting in of the nations (Romans 11).
Conclusion
The term Hebrew is foundational to understanding biblical identity, yet it is often conflated with Jew or Israelite. Tracing its usage from Abraham to the Second Temple period reveals a broader and more nuanced history. While all Jews are Hebrews, not all Hebrews are Jews, as the term encompasses a larger historical and ethnic framework. By distinguishing these terms carefully, we can better appreciate the theological and historical continuity of the Abrahamic tradition and its relevance to both Judaism and Christianity today.
