The language of the Abrahamic passages point to a period prior to the Hittite invasion of old Babylon by the Hittite Empire. The passages refer to a shiner (Sumer) that still exists, but this ended at the end of the Isin Larsa period often called Sumer II. Thus it is unlikely Abraham bought anything from the Hittites. While I don’t believe the story is historical it appears to reflect story about some one who is pious to el. Just as we stories about people in Sumer who we pious to Enki, the Apkallu, there are also stories of people pious to other gods, like Inanna. So what god is Abraham pious to. Let’s take a look, Abram leaves Ur of Chaldea (Aramaic invaders of Sealand, the remnants of Sumer) and goes to Haran. The tutelary god of both of these places in Sumer II was Suen/Nanna. So Abram of story is pious to this god, but dislikes people who follow other gods. He then has a vision telling him to become a sojourner. As soon as he leaves the political boundary of Haran, technically he needs to switch his loyalty to the head of the Elohimic pantheon of El, the most high. The confirmation of this is the visitation of the three men, one of which appears to be a priest, which he confirms his loyalty, and the other two his attendants (As we see in samu’el, the priest has attendants that were given as offerings in their youth). So Abram confirms this association by essentially following the trail of the Hyksos traders in the Babylonian period. But we should note that people from Mesopotamia were settling in Canaan. We have several towns settled in the name of Anath. There are towns settled in the name of Shamash/Utu. There is Bêt Lahmi, settled in the name of Enki’s guardian, and others. These places appears in the few hundred year span of the Hyksos as trade between Mesopotamia takes off. But in the story, our storied Abram is showing piety to el, he builds an alter to El at Luz, the name is a nickname of Asherah, the wife of El in Canaanite belief. He is not settling the land. When the Melchizedek of El asks for help, Abram goes to war with the officials enemies, but he refuses any offerings, also indicating his piety to this god. Thus Abram is demonstrative of stories of pious individuals who helped to colonize the land of Canaan during the Euphrates and Egypt during the Sumer II and old Babylonian period. The attachment of YHWH to these stories came later when El and YHWH were merged during the late part of the Omride dynasty. The issue of buying a grave site is thus a deviation from the trend of gifting people attached to the land, Abraham is going to pay full price, in other words he is not going to take the ‘policeman’s’ discount, this would mean the people of the land are gifting him. So this gets back to the notion of service. In the Adapa myth Adapa is denied divinity because his roll as a sage is to serve Eridu. In the case of Abraham, his goals are not to attach to the land but to serve the wilderness. If you are a powerful man and you attach a place in the wilderness, it immediately stops being the wilderness and becomes Bêt ‘Avram a city state.
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The language of the Abrahamic passages point to a period prior to the Hittite invasion of old Babylon by the Hittite Empire. The passages refer to a shiner (Sumer) that still exists, but this ended at the end of the Isin Larsa period often called Sumer II. Thus it is unlikely Abraham bought anything from the Hittites.
While I don’t believe the story is historical it appears to reflect story about some one who is pious to el. Just as we stories about people in Sumer who we pious to Enki, the Apkallu, there are also stories of people pious to other gods, like Inanna.
So what god is Abraham pious to. Let’s take a look, Abram leaves Ur of Chaldea (Aramaic invaders of Sealand, the remnants of Sumer) and goes to Haran. The tutelary god of both of these places in Sumer II was Suen/Nanna. So Abram of story is pious to this god, but dislikes people who follow other gods. He then has a vision telling him to become a sojourner. As soon as he leaves the political boundary of Haran, technically he needs to switch his loyalty to the head of the Elohimic pantheon of El, the most high. The confirmation of this is the visitation of the three men, one of which appears to be a priest, which he confirms his loyalty, and the other two his attendants (As we see in samu’el, the priest has attendants that were given as offerings in their youth). So Abram confirms this association by essentially following the trail of the Hyksos traders in the Babylonian period. But we should note that people from Mesopotamia were settling in Canaan. We have several towns settled in the name of Anath. There are towns settled in the name of Shamash/Utu. There is Bêt Lahmi, settled in the name of Enki’s guardian, and others. These places appears in the few hundred year span of the Hyksos as trade between Mesopotamia takes off.
But in the story, our storied Abram is showing piety to el, he builds an alter to El at Luz, the name is a nickname of Asherah, the wife of El in Canaanite belief. He is not settling the land. When the Melchizedek of El asks for help, Abram goes to war with the officials enemies, but he refuses any offerings, also indicating his piety to this god.
Thus Abram is demonstrative of stories of pious individuals who helped to colonize the land of Canaan during the Euphrates and Egypt during the Sumer II and old Babylonian period. The attachment of YHWH to these stories came later when El and YHWH were merged during the late part of the Omride dynasty.
The issue of buying a grave site is thus a deviation from the trend of gifting people attached to the land, Abraham is going to pay full price, in other words he is not going to take the ‘policeman’s’ discount, this would mean the people of the land are gifting him.
So this gets back to the notion of service. In the Adapa myth Adapa is denied divinity because his roll as a sage is to serve Eridu. In the case of Abraham, his goals are not to attach to the land but to serve the wilderness. If you are a powerful man and you attach a place in the wilderness, it immediately stops being the wilderness and becomes Bêt ‘Avram a city state.