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Jebusites
The Jebusites (/ˈdʒɛbjəˌsaɪts/; Hebrew: ‎‫ְי בּוִס י‬, Modern: Yevūsī,
Tiberian: Yəḇūsī ISO 259-3 Ybusi) were, according to the books of
Joshua and Samuel from the Tanakh, a Canaanite tribe that
inhabited Jerusalem, then called Jebus (Hebrew: ‫ְי בּוס‬‎ Yəḇūs,
"trampled place") prior to the conquest initiated by Joshua
(Joshua 11:3 (https://bible.oremus.org/?passage=Joshua%201
1:3&version=nrsv), Joshua 12:10 (https://bible.oremus.org/?p
assage=Joshua%2012:10&version=nrsv)) and completed by
King David (2 Samuel 5:6–10 (https://bible.oremus.org/?pass
age=2%20Samuel%205:6–10&version=nrsv)), although a
majority of scholars agree that the Book of Joshua holds little
historical value for early Israel and most likely reflects a much
later period.[1] The Books of Kings as well as 1 Chronicles state
that Jerusalem was known as Jebus prior to this event (1
Chronicles 11:4). The identification of Jebus with Jerusalem is
sometimes disputed by scholars.[2] According to some biblical
chronologies, the city was conquered by King David in 1003
BCE.[3]

Identification of Jebus
Map of Jebus based on the Biblical
account: visible is the Valley of
The identification of Jebus with Jerusalem[4] has been
Hinnom (Gehenna), Kidron Valley,
disputed, principally by Niels Peter Lemche. Supporting his
Ein Rogel, Araunah's threshing-floor
case, every non-biblical mention of Jerusalem found in the
and the Citadel of Zion. (Townsend
ancient Near East refers to the city as "Jerusalem". An example
MacCoun, 1899)
of these records are the Amarna letters, several of which were
written by the chieftain of Jerusalem Abdi-Heba and call
Jerusalem either Urusalim (URU ú-ru-sa-lim) or Urušalim (URU ú-ru-ša10-lim) (1330s BCE).[5]
Also in the Amarna letters, it is called Beth-Shalem, the house of Shalem.[6]

The Sumero-Akkadian name for Jerusalem, uru-salim,[7] is variously etymologised to mean

"foundation of [or: by] the god Shalim": from Hebrew/Semitic yry, "to found, to lay a
cornerstone", and Shalim, the Canaanite god of the setting sun and the nether world, as well as of
health and perfection.[8][9][10][11]

Lemche states:

There is no evidence of Jebus and the Jebusites outside of the Old Testament. Some
scholars reckon Jebus to be a different place from Jerusalem; other scholars prefer to
see the name of Jebus as a kind of pseudo-ethnic name without any historical
background.[12]

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Theophilus G. Pinches has noted a reference to "Yabusu", which he interpreted as an old form of
Jebus, on a contract tablet that dates from 2200 BC.[13]

Ethnic origin
The Hebrew Bible contains the only surviving ancient text known to use the term Jebusite to
describe the pre-Israelite inhabitants of Jerusalem; according to the Table of Nations in the Book
of Genesis (Genesis 10), the Jebusites are identified as a Canaanite tribe, which is listed in third
place among the Canaanite groups, between the biblical Hittites and the Amorites. Prior to
modern archaeological studies, most biblical scholars held the opinion that the Jebusites were
identical to the Hittites, which continues to be the case, though less so.[14] However, an
increasingly popular view, first put forward by Edward Lipinski, professor of Oriental and Slavonic
studies at the Catholic University of Leuven, is that the Jebusites were most likely an Amorite
tribe; Lipinski identified them with the group referred to as Yabusi'um in a cuneiform letter found
in the archive of Mari, Syria.[15] Lipinski also suggested that more than one clan or tribe bore
similar names, and thus that the Jebusites and Yabusi'um may have been separate people
altogether.[16]

In the Amarna letters, mention is made that the contemporaneous king of Jerusalem was named
Abdi-Heba, which is a theophoric name invoking a Hurrian mother goddess named Hebat. This
implies that the Jebusites were either Hurrians themselves, or were heavily influenced by Hurrian
culture, or were dominated by a Hurrian maryannu class (i.e., a Hurrian warrior-class elite).[17]
Moreover, the last Jebusite king of Jerusalem, Araunah/Arawna/Awarna (or Ornan),[18] bore a
name generally understood as based on the Hurrian honorific ewir.[19]

Richard Hess[20] (1997:34–6) points to four Hurrian names in the Bible's Conquest narrative:
Piram, king of Jarmuth and Hoham, king of Hebron (Jos 10:3), and Sheshai and Talmai, sons of
Anak (Jos 15:14) with Hurrian-based names.

Biblical narrative
The Hebrew Bible describes the Jebusites as dwelling in the mountains besides Jerusalem.[21] In
Exodus, the "good and large land, flowing with milk and honey" which was promised to Moses as
the future home of the oppressed Hebrew people included the land of the Jebusites.[22] According
to the Book of Joshua, Adonizedek led a confederation of Jebusites, and the tribes from the
neighbouring cities of Jarmut, Lachish, Eglon and Hebron against Joshua,[23] but was soundly
defeated and killed.

However, Joshua 15:63 (https://www.biblica.com/bible/?osis=niv:Joshua%2015:63) states that

Judah could not dislodge the Jebusites, who were living in Jerusalem ("to this day the Jebusites
live there with the people of Judah"). Judges 1:21 (https://www.biblica.com/bible/?osis=niv:Judg
es%201:21) portrays the Jebusites as continuing to dwell at Jerusalem, within the territory
otherwise occupied by the Tribe of Benjamin.

Most modern archaeologists now believe that the conquest of Canaan by the Israelites under
Joshua did not represent an external invasion, but that the Israelites originated as a subculture
within Canaanite society.[24][25] Some biblical scholars believe that the accounts in the Book of
Joshua, compiled in about 600 BC, represent a collection of folk memory of various conflicts
which would have occurred over a time period of over 200 years (8th to 7th centuries BC).[24][14]

According to the Second Book of Samuel, the Jebusites still had control of Jerusalem at the time of
King David, but David wished to take control of the city. Understandably the Jebusites contested
his attempt to do this, and since Jebus was the strongest fortress in Canaan they gloated that even
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the blind and lame could withstand David's siege.[26] According to the version of the story in the
Masoretic Text, David managed to conquer the city by a surprise attack, led by Joab, through the
water supply tunnels (Jerusalem has no natural water supply except for the Gihon Spring). Ever
since its discovery in the 19th century, Warren's Shaft, part of a system which connects the spring
to the city, has been cited as evidence for the plausibility of such a line of attack; however, the
discovery, at the turn of the 21st century, of a set of heavy fortifications, including towers, around
the base of the Warren's Shaft system and the spring, has made archaeologists now regard this line
of attack as implausible, as it would be an attack against one of the most heavily fortified parts,
and hardly a surprise.[27] The account in 1 Chronicles mentions the advantage of a speedy attack
but does not mention use of the water shafts [28] and according to many textual scholars the claim
in the Masoretic Text could simply be a scribal error; the Septuagint version of the passage states
that the Israelites had to attack the Jebusites with their dagger[s] rather than through the water
shaft.

The Books of Kings state that once Jerusalem had become an Israelite city, the surviving Jebusites
were forced by Solomon to become serfs;[29] though since some archaeologists believe that the
Israelites were simply an emergent subculture in Canaanite society, it is possible that this is an
aetiological explanation for serfs rather than a historically accurate one.[24] It is unknown what
ultimately became of these Jebusites.

According to the "Jebusite Hypothesis,"[30] however, the Jebusites persisted as inhabitants of

Jerusalem and comprised an important faction in the Kingdom of Judah, including such notables
as Zadok the priest, Nathan the prophet, and Bathsheba, the queen and mother of the next
monarch, Solomon. According to this hypothesis, after the disgrace of a rival Elide faction of
priests in the struggle for succession to David,[31] the family of Zadok became the sole authorized
Jerusalem clergy, so that a Jebusite family monopolized the Jerusalem clergy for many centuries
before becoming sufficiently attenuated to be indistinguishable from other Judeans or Judahites.

The First Book of Chronicles states that the inhabitants of Jebus forbade King David from coming
to Jerusalem shortly after he was made king. Joab went up first and took the city and became chief
and captain of David's armed forces.[32]

Individuals named in the Bible

Melchizedek

Jerusalem is referred to as Salem rather than Jebus in the passages of Genesis describing
Melchizedek.[14] According to Genesis, the ruler of Salem in the time of Abraham was Melchizedek
(also Melchizedeq), and that as well as being a ruler, he was also a priest. The Mediæval French
Rabbi Rashi believed that Melchizedek was another name for Shem, son of Noah, despite
Abraham's supposed descent from the line of Shem's son Arphaxad. Later, Joshua is described as
defeating a Jebusite king named Adonizedek. The first parts of their names mean king and lord,
respectively, but though the zedek part can be translated as righteous (making the names my king
is righteous and my lord is righteous). Scholars are uncertain, however, whether Melchizedek was
himself intended in the Genesis account to be understood as a Jebusite, rather than a member of
another group in charge of Jerusalem prior to the Jebusites.

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Melchizedek, as a priest as well as king, was likely to have been associated with a sanctuary,
probably dedicated to Zedek, and scholars suspect that the Temple of Solomon was simply a
natural evolution of this sanctuary.[33]

Araunah

Another Jebusite, Araunah (referred to as Ornan by the Books of Chronicles) is described by the
Books of Samuel as having sold his threshing floor to King David, which David then constructed an
altar on, the implication being that the altar became the core of the Temple of Solomon. Araunah
means the lord in Hittite, and so most scholars, since they consider the Jebusites to have been
Hittite, have argued that Araunah may have been another king of Jerusalem;[33] some scholars
additionally believe that Adonijah is actually a disguised reference to Araunah, the ‫( ר‬r) having
been corrupted to ‫( ד‬d).[34] The argument originated from Cheyne, who, prior to knowledge of the
Hittite language, proposed the reverse. The narrative itself is considered by some scholars to be
aetiological and of dubious historicity.[26]

The Jebusite Hypothesis

Some scholars have speculated that as Zadok (also Zadoq) does not appear in the text of Samuel
until after the conquest of Jerusalem, he was actually a Jebusite priest co-opted into the Israelite
state religion. Frank Moore Cross, professor at the Harvard Divinity School, refers to this theory as
the "Jebusite Hypothesis," criticizes it extensively, but terms it the dominant view among
contemporary scholars,[35] in Canaanite Myth and Hebrew Epic: Essays in the History of the
Religion of Israel.[36]

Elsewhere in the Bible,[37] the Jebusites are described in a manner that suggests that they
worshipped the same God (El Elyon—Ēl ‘Elyōn) as the Israelites (see, e.g., Melchizedek). Further
support for this theory comes from the fact that other Jebusites resident in pre-Israelite Jerusalem
bore names invoking the principle or god Zedek (Tzedek) (see, e.g., Melchizedek and Adonizedek).
Under this theory the Aaronic lineage ascribed to Zadok is a later, anachronistic interpolation.[38]

Classical rabbinical perspectives

According to classical rabbinical literature, the Jebusites derived their name from the city of Jebus,
the ancient Jerusalem, which they inhabited.[14] These rabbinical sources also argued that as part
of the price of Abraham's purchase of the Cave of the Patriarchs (Cave of Machpelah), which lay in
the territory of the Jebusites, the Jebusites made Abraham grant them a covenant that his
descendants would not take control of Jebus against the will of the Jebusites, and then the
Jebusites engraved the covenant into bronze;[14] the sources state that the presence of the bronze
statues are why the Israelites were not able to conquer the city during Joshua's campaign.[14]

The rabbis of the classical era go on to state that King David was prevented from entering the city
of Jebus for the same reason, and so he promised the reward of captaincy to anyone who destroyed
the bronzes – Joab performing the task and so gaining the prize.[14] The covenant is dismissed by
the rabbis as having been invalidated due to the war the Jebusites fought against Joshua, but
nevertheless David (according to the rabbis) paid the Jebusites the full value of the city, collecting
the money from among all the Israelite tribes, so that the city became their common property.[14]

In reference to 2 Samuel 5:6, which refers to a saying about the blind and the lame, Rashi quotes a
midrash which argues that the Jebusites had two statues in their city, with their mouths containing
the words of the covenant between Abraham and the Jebusites; one figure, depicting a blind

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person, represented Isaac, and the other, depicting a lame person, representing Jacob.[14]

Modern usage
The politicians Yasser Arafat[39] and Faisal Husseini,[40] among others, have claimed that
Palestinian Arabs are descended from the Jebusites, in an attempt to argue that Palestinians have
a historic claim to Jerusalem that precedes the Jewish one, similar to the more common
Palestinian Arab claim that they are descended from the Canaanites. Thus, the 1978 Al-Mawsu'at
Al-Filastinniya (Palestinian encyclopedia) asserted, "The Palestinians [are] the descendants of the
Jebusites, who are of Arab origin", and described Jerusalem as "an Arab city because its first
builders were the Canaanite Jebusites, whose descendants are the Palestinians."[41]

There is little historical, genetic, cultural, or archaeological evidence to support the claim of
Jebusite-Palestinian continuity.[42] Professor Eric H. Cline of the George Washington University
Anthropology Department asserts that a general consensus exists among historians and
archeologists that modern Palestinians are "more closely related to the Arabs of Saudi Arabia,
Yemen, Jordan, and other countries" than to the Jebusites, and that they lack any significant
connection to them.[43] The late Johns Hopkins University Professor William F. Albright
questioned "the surprising tenacity" of "the myth of the unchanging East" and rejected any
assertion of continuity between the "folk beliefs and practices of the modern peasants and
nomads" and "pre-Arab times."[44]

See also
Names of Jerusalem
Zion
Proselyte

References

Citations
1. Killebrew 2005, p. 152: "Almost without exception, scholars agree that the account in Joshua
holds little historical value vis-à-vis early Israel and most likely reflects much later historical
times.15"
2. Lemche 2010.
3. Gunn 2003, p. 262.
4. (Joshua 15:8 (http://www.mechon-mamre.org/p/pt/pt0615.htm) Archived (https://web.archive.or
g/web/20160304082251/http://www.mechon-mamre.org/p/pt/pt0615.htm) 2016-03-04 at the
Wayback Machine, 18:28 (http://www.mechon-mamre.org/p/pt/pt0618.htm) Archived (https://w
eb.archive.org/web/20161106160644/http://www.mechon-mamre.org/p/pt/pt0618.htm) 2016-
11-06 at the Wayback Machine; Judges 19:10 (http://www.mechon-mamre.org/p/pt/pt0719.ht
m) Archived (https://web.archive.org/web/20161112175755/http://www.mechon-mamre.org/p/p
t/pt0615.htm) 2016-11-12 at the Wayback Machine)
5. Urusalim e.g. in EA 289:014, Urušalim e.g. in EA 287:025. Transcription online at "The El
Amarna Letters from Canaan" (http://www.tau.ac.il/humanities/semitic/EA263-end.html).
Tau.ac.il. Retrieved 11 September 2010.; translation by Knudtzon 1915 (https://archive.org/det
ails/dieelamarnatafel01knud) (English in Percy Stuart Peache Handcock, Selections from the
Tell El-Amarna letters (https://archive.org/stream/selectionsfromte00handuoft#page/10/mode/2
up) (1920).

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6. See, e.g., Holman Bible Dictionary, op. cit. supra.

7. See Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (https://books.google.com/books?
id=WW31E9Zt5-wC&dq=Sumero-Akkadian+Jerusalem&pg=PA410), p. 410 (1990). Hamilton
also asserts that Sumerian uru is yerû, meaning "city."
8. Meir Ben-Dov, Historical Atlas of Jerusalem, Continuum International Publishing Group, 2002,
p. 23.
9. Binz, Stephen J. (2005). Jerusalem, the Holy City (https://archive.org/details/jerusalemholycit0
000binz). Connecticut, USA.: Twenty-Third Publications. p. 2 (https://archive.org/details/jerusal
emholycit0000binz/page/2). ISBN 9781585953653. Retrieved 17 December 2011. "Jerusalem,
the Holy City By Stephen J. Binz."
10. See the Anchor Bible Dictionary for an extensive discussion with citations. "SHALEM (DEITY)
– the Anchor Bible Dictionary" (https://web.archive.org/web/20140221223704/http://www.biblic
alwritings.com/shalem-deity-the-anchor-bible-dictionary/). Archived from the original (http://ww
w.biblicalwritings.com/shalem-deity-the-anchor-bible-dictionary/) on 2014-02-21. Retrieved
2014-02-11.
11. See Holman Bible Dictionary, http://www.studylight.org/dic/hbd/print.cgi?n=3384 Archived (http
s://web.archive.org/web/20140223082106/http://www.studylight.org/dic/hbd/print.cgi?n=3384)
2014-02-23 at the Wayback Machine ; National Geographic,
http://education.nationalgeographic.com/media/file/Jerusalem_ED_Sheets.FasFacts.pdf
Archived (https://web.archive.org/web/20140221075859/http://education.nationalgeographic.co
m/media/file/Jerusalem_ED_Sheets.FasFacts.pdf) 2014-02-21 at the Wayback Machine ("As
for the meaning of the name, it can be assumed to be a compound of the West Semitic
elements "yrw" and "s[h]lm," probably to be interpreted as "Foundation of (the god) Shalem."
Shalem is known from an Ugaritic mythological text as the god of twilight.").
12. Lemche 2010, p. 161.
13. Pinches (http://www.gutenberg.org/files/38732/38732-8.txt) Archived (https://web.archive.org/w
eb/20151119110213/http://www.gutenberg.org/files/38732/38732-8.txt) 2015-11-19 at the
Wayback Machine, Theophilus G., The Old Testament: In the Light of the Historical Records
and Legends of Assyria and Babylonia (London: SPCK, 1908), p. 324.
14. "Jebusites" (https://www.jewishencyclopedia.com/articles/8542-jebusites). Jewish
Encyclopedia.
15. Lipinski 2004, p. 502.
16. Biblical Archaeology Review 32:02, March–April 2006, Who Were the Jebusites?. "The letter
refers to an Amorite ethnic group known as the Yabusi'um. This, Lipinski says, implies the
existence of a tribe or clan of Yabusi, or Jebusites. (The Semitic letter Y becomes a J in
Germanic languages such as English.) However, the clan of Jebusites in the Mari letter may
not be the same as the clan of Jebusites living in pre-Davidic Jerusalem. More than one clan
or tribe could have had the same name, Lipinski cautions."
17. Detlev Groddek, Silvin Košak, and Marina Zorman, Tabularia Hethaeorum (https://books.go
ogle.com/books?id=ViGE4mo4WIkC&dq=hurrians+jebusites&pg=PA155), p. 155 (20007).
18. 1 Chron. 21:15, "And the angel of the LORD stood by the threshing floor of Ornan the
Jebusite."
19. Communication from Jonathan D. Safren (http://lists.ibiblio.org/pipermail/b-hebrew/2000-Augu
st/007899.html) Archived (https://web.archive.org/web/20160311122805/http://lists.ibiblio.org/pi
permail/b-hebrew/2000-August/007899.html) 2016-03-11 at the Wayback Machine, Dept. of
Biblical Studies, Beit Berl College, Israel (Aug 1, 2000.) Gwilym H. Jones,
https://books.google.com/books?id=73OtAwAAQBAJ&pg=PA122 Nathan Narratives (JSOT
Supplement) p. 122 (Jan 1990)
20. Richard S. Hess, "Getting Personal: What Names in the Bible Teach Us," Bible Review 13/6
(Dec 1997) 30, 34–36.
21. Numbers 13:29 (https://www.biblica.com/bible/?osis=niv:Numbers%2013:29), Joshua 11:3 (htt
ps://www.biblica.com/bible/?osis=niv:Joshua%2011:3)
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22. Exodus 3:8 (https://www.biblegateway.com/passage/?search=Exodus+3:8&version=nkjv)

23. Joshua 10:1–3 (https://www.biblica.com/bible/?osis=niv:Joshua%2010:1–3)
24. Finkelstein & Silberman 2002.
25. Dever, William G. (2006-03-31). Who Were the Early Israelites and Where Did They Come
From? (https://books.google.com/books?id=A_ByXkpofAgC). Wm. B. Eerdmans Publishing.
ISBN 978-0-8028-4416-3.
26. Peake's Commentary on the Bible
27. Reich & Shukron 1999.
28. 1 Chronicles 11:5 (https://www.biblegateway.com/passage/?search=1+Chronicles+11:5&versio
n=nkjv)
29. 1 Kings 9:20–21 (https://www.biblica.com/bible/?osis=niv:1%20Kings%209:20–21). This is
inconsistent with other Biblical passages, however, that suggest that a Jebusite faction at King
David's court (possibly including Bathsheba, Nathan, and Zadok) helped highjack the
monarchic succession from David's older son, Adonijah, to the younger Solomon.
30. See:
Zadok and Nehushtan Rowley 1939, pp. 113–41
Melchizedek and Zadok Rowley 1950, pp. 461–72
Rowley 1939, pp. 113–41
Melchizedek and Zadok Rowley 1950, pp. 461–72
A History of Israelite Religion in the Old Testament Period Albertz 1994
The Nathan Narratives Jones 2009, pp. 20–25, 40–42, 131–35
See also Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel
Cross 1997
31. 1 Kings i. 7, 19, 25; ii. 22, 26.
32. 1 Chronicles 11:3–8 (https://www.biblica.com/bible/?osis=niv:1%20Chronicles%2011:3–8)
33. Rendsburg 2001.
34. The preceding Hebrew letters are written in Aramaic square script, which came into
widespread use at and after the time of the Exile. The earlier Paleo-Hebrew letters for "d" and
"r" are readily and often confused. The "d" is similar to Greek delta, with the right side of the
triangle often extended somewhat below the base. The "r" is similar to Greek delta with the
right side of the triangle considerably extended below the base. Compare the two in the
tabulation presented in the "Letters" section of the article Paleo-Hebrew alphabet. The
versions presented in "Hebrew for Christians" (http://www.hebrew4christians.com/Grammar/Un
it_One/Paleo-Hebrew_Alphabet/paleo-hebrew_alphabet.html) Archived (https://web.archive.or
g/web/20150106212929/http://www.hebrew4christians.com/Grammar/Unit_One/Paleo-Hebrew
_Alphabet/paleo-hebrew_alphabet.html) 2015-01-06 at the Wayback Machine are even more
confusingly similar. See also the table of more than ten successive versions of script beginning
from circa 1000 B.C.E. to the second century B.C.E. in the Jewish Virtual Library article
"Hebrew: History of the Aleph-Bet," (https://www.jewishvirtuallibrary.org/jsource/Judaism/hebre
whistory.html#4) Archived (https://web.archive.org/web/20160303230822/http://www.jewishvirt
uallibrary.org/jsource/Judaism/hebrewhistory.html#4) 2016-03-03 at the Wayback Machine Fig.
10 (https://www.jewishvirtuallibrary.org/jsource/images/ej/ejud_0002_0001_0_img0093.jpg)
Archived (https://web.archive.org/web/20160303234424/http://www.jewishvirtuallibrary.org/jsou
rce/images/ej/ejud_0002_0001_0_img0093.jpg) 2016-03-03 at the Wayback Machine. At many
periods the letters are virtually indistinguishable.

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35. Scholars supporting the Jebusite Hypothesis include;

Zadok and Nehushtan Rowley 1939, pp. 113–41
Melchizedek and Zadok Rowley 1950, pp. 461–72
A History of Israelite Religion in the Old Testament Period Albertz 1994
The Nathan Narratives Jones 2009, pp. 20–25, 40–42, 131–35
36. Cross 1997.
37. Genesis 14:18–19 (https://www.biblegateway.com/passage/?search=Genesis+14:18–19&versi
on=nkjv) and 14:22 (https://www.biblegateway.com/passage/?search=Genesis+14:22&version
=nkjv).
38. Julius Wellhausen first espoused the theory that Ēl ‘Elyōn was an ancient god of Salem (i.e.,
Jerusalem), who after David's annexation of Jerusalem circa 1000 was equated to Yahweh,
and that the Zadokite priests of Jerusalem were or claimed to be descended from
Melchizedek.
39. Stefan Lovgren, "Jerusalem Strife Echoes Ancient History" (http://news.nationalgeographic.co
m/news/2004/10/1028_041028_jerusalem_conflict_2.html) Archived (https://web.archive.org/w
eb/20080915214332/http://news.nationalgeographic.com/news/2004/10/1028_041028_jerusal
em_conflict_2.html) 2008-09-15 at the Wayback Machine, National Geographic News, 29-10-
2004
40. Jeffrey Goldberg, Israel's Y2K Problem (https://www.nytimes.com/1999/10/03/magazine/israel-
s-y2k-problem.html?pagewanted=all&src=pm) Archived (https://web.archive.org/web/2017121
5163804/http://www.nytimes.com/1999/10/03/magazine/israel-s-y2k-problem.html?pagewante
d=all&src=pm) 2017-12-15 at the Wayback Machine, The New York Times 03-10-1999
41. Al-Mawsu'at Al-Filastinniya, vol. 2, p. 667 (As'ad Abdul Rahman ed. 1978) (Beirut: The
Palestinian Encyclopedia Foundation). For additional references and citations, see David
Wenkel (http://www.meforum.org/1713/palestinians-jebusites-and-evangelicals) Archived (http
s://web.archive.org/web/20150321023417/http://www.meforum.org/1713/palestinians-jebusites
-and-evangelicals) 2015-03-21 at the Wayback Machine, "Palestinians, Jebusites, and
Evangelicals," Middle East Quarterly, Summer 2007, vol. 14, pp. 49–56.
42. Wenkel, David (June 1, 2007). "Palestinians, Jebusites, and Evangelicals" (https://www.meforu
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 This article incorporates text from a publication now in the public domain: Singer, Isidore;
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