In the last section, we learned that the patrilineal principle determines everything! In Igbo/Hebrew Israelite society, patrilineage determines things like one's house, family, tribe, and overall Israelite/Jewish status. In other words, it's impossible to be considered an Israelite without a father who can trace their lineage back to Jacob (Yisrael) our forefather. Finally, we raised the question of the status of mixed-offspring Israelites. And so, in this section, we shall determine their status by examining some Israelite genealogies through the lens of the tribe of Judah:
- "These are the sons of Israel: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun" (1 Chron. 2:1).
- "The sons of Judah: Er, and Onan, and Shelah. Three were born to him from the daughter of Shua, the Canaanitess, and Er, the firstborn of Judah, was evil in the eyes of the L-rd, and He put him to death" (1 Chron. 2:3).
- "And Tamar, his daughter-in-law, bore him Perez and Zerah; all the sons of Judah were five" (1 Chron. 2:4).
- "And Boaz begot Obed, and Obed begot Yishai" (1 Chron. 2:12).
- "And Ishai begot his firstborn, Eliab, and Abinadab, the second one, and Shimea, the third one. Nethanel the fourth, Raddai the fifth. Ozem the sixth, David the seventh" (1 Chron. 2:13-15).
Judah, the fourth-born son of Jacob and Leah (Gen. 29:35) was listed here as a son of Israel, i.e. an Israelite, via his father's lineage even though his mother was only a Semitic Hebrew. She was the daughter of Laban son of Bethuel son of Nahor son of Terah the father of Abraham the Hebrew (Gen. 14:13). Notice, that Leah's lineage isn't even mentioned here, as if to say, that matrilineage is irrelevant in terms of reckoning one's Israelite/Jewish status. If Israelite/Jewish status was indeed determined matrilineally, then Judah would've been listed here as the son of Leah daughter of her mother. This is problematic for two reasons: one, Leah's mother isn't even mentioned in Scripture; and two, he would've been reckoned as a Hebrew within the genealogies of the previous chapter (1 Chron. 1:24-27). However, he's listed here within the Israelite genealogies to demonstrate that one's status is determined patrilineally. And, as a son of Jacob (Yisrael), Judah is rightfully an Israelite.
Next, Er, Onan, and Shelah sons of Judah and Bathshua are listed here as sons of Judah son of Israel, i.e. Israelites, via their father's lineage even though their mother was a Canaanitess! Her very own lineage as the daughter of Shua the Canaanite (Gen. 38:2, 12) was determined patrilineally. However, her matrilineage isn't mentioned as it's irrelevant in terms of reckoning her or her children's status. If Israelite/Jewish status was indeed determined matrilineally, then Judah's sons would've been listed here as sons of Bathshua daughter of her mother, i.e. as Canaanites, NOT Israelites. This is problematic for two reasons: one, Bathshua's mother isn't mentioned anywhere in Scripture; and two, their inclusion as Canaanites would compromise the integrity of this Israelite genealogy. On the contrary, this daughter of Shua the Canaanitess was only listed in this Israelite genealogy to demonstrate that in a patrilineal kinship system, women join their husband's families and build up their houses by giving them offspring. Notice, that the verse reads, "...that were born to him [Judah] from the daughter of Shua" (1 Chron. 2:3). Meaning, that Bathshua bore Er, Onan, and Shelah unto Judah; they are listed as Judah's sons, NOT Bathshua's sons. And therefore, as sons of Judah, are rightfully Israelites.
Then, Tamar is listed as the woman who bore Judah's fourth and fifth sons Perez and Zerah. By the way, Tamar was the widow of both of Judah's late sons Er and Onan making her his daughter-in-law (Gen. 38:11). Even though there's a tradition of Tamar being an Israelite, her lineage is never mentioned. If this was indeed a matrilineal system, then Perez and Zerah would've needed to reckon their lineage through Tamar and her mother, and they would've been listed as her sons. However, that's irrelevant in a patrilineal kinship system since children belong to their fathers. Notice, that the verse reads, "and Tamar...who bore him [Judah] Perez and Zerah" (1 Chron. 2:4). These are listed as Judah's sons, NOT Tamar's. Therefore, as sons of Judah, all five of them: Er, Onan, Shelah, Perez, and Zerah are rightfully Israelites.
After that, Boaz, his son Obed, and grandson Yishai are listed. Boaz was the son of Salmon (1 Chron. 2:11) son of Nahshon son of Aminadab son of Ram (ibid., vv. 10) son of Hezron (ibid., vv.9) son of Perez (ibid., vv.5). Simply put, Boaz was patrilineally the great-great-great-great-great grandson of Judah son of Yisrael making him rightfully an Israelite. Who's not mentioned, strangely enough, is Ruth the wife of Boaz father of Obed grandfather of Yishai great-grandfather of King David (Ruth 4:18-22). By the way, Ruth was a Moabitess (Ruth 1:4, 22). If Israelite/Jewish status was determined matrilineally, then Obed the father of Yishai and grandfather of King David would've been reckoned as a Moabite. However, Obed and Yishai are listed here within the Israelite genealogies since their patrilineage traces all the way back to Judah son of Yisrael, making them rightfully Israelites.
Finally, King David is listed as the seventh son of Yishai. Notice, that David's matrilineage isn't mentioned in the genealogy. There's a Jewish tradition that his mother's name was Nitzevet bat Adael; however, there's no reference to her in Scripture except that she was a servant of G-d (Psalm 86:16). Whether she was an Israelite or not is irrelevant for determining his status. See, David is reckoned here through his father Yishai's lineage back to Israel. Not only is King David's matrilineage ignored, but that too of his grandfather Obed son of Ruth. And therefore, as a son of Yishai, is rightfully an Israelite of the tribe of Judah.
In conclusion, in this section, we dissected an Israelite genealogy focusing once again upon the tribe of Judah in order to determine how Igbo/Hebrew Israelite society classified mixed-offspring Israelites. Contrary to the matrilineal Israelite theory, which states that one is reckoned as an Israelite exclusively through the maternal line, the Biblical text doesn't even recall or purposefully neglects to mention any of their mothers proving that matrilineage is irrelevant in terms of determining one's Israelite/Jewish status. As well, as proving that all Israelites, even those of mixed offspring, were reckoned through the paternal line. Within a patrilineal kinship system, children are reckoned by their father's lineage, NOT their mother's because women only bear children unto the father's house. And so, someone like Obed, a mixed-offspring Israelite whose father is an Israelite and mother a Moabitess, is reckoned as an Israelite since only one's patrilineage truly matters in terms of determining Israelite/Jewish status. In the next section, we shall clarify the status of those mixed-offspring Israelites whose mothers only are Israelites...
Then, Tamar is listed as the woman who bore Judah's fourth and fifth sons Perez and Zerah. By the way, Tamar was the widow of both of Judah's late sons Er and Onan making her his daughter-in-law (Gen. 38:11). Even though there's a tradition of Tamar being an Israelite, her lineage is never mentioned. If this was indeed a matrilineal system, then Perez and Zerah would've needed to reckon their lineage through Tamar and her mother, and they would've been listed as her sons. However, that's irrelevant in a patrilineal kinship system since children belong to their fathers. Notice, that the verse reads, "and Tamar...who bore him [Judah] Perez and Zerah" (1 Chron. 2:4). These are listed as Judah's sons, NOT Tamar's. Therefore, as sons of Judah, all five of them: Er, Onan, Shelah, Perez, and Zerah are rightfully Israelites.
After that, Boaz, his son Obed, and grandson Yishai are listed. Boaz was the son of Salmon (1 Chron. 2:11) son of Nahshon son of Aminadab son of Ram (ibid., vv. 10) son of Hezron (ibid., vv.9) son of Perez (ibid., vv.5). Simply put, Boaz was patrilineally the great-great-great-great-great grandson of Judah son of Yisrael making him rightfully an Israelite. Who's not mentioned, strangely enough, is Ruth the wife of Boaz father of Obed grandfather of Yishai great-grandfather of King David (Ruth 4:18-22). By the way, Ruth was a Moabitess (Ruth 1:4, 22). If Israelite/Jewish status was determined matrilineally, then Obed the father of Yishai and grandfather of King David would've been reckoned as a Moabite. However, Obed and Yishai are listed here within the Israelite genealogies since their patrilineage traces all the way back to Judah son of Yisrael, making them rightfully Israelites.
Finally, King David is listed as the seventh son of Yishai. Notice, that David's matrilineage isn't mentioned in the genealogy. There's a Jewish tradition that his mother's name was Nitzevet bat Adael; however, there's no reference to her in Scripture except that she was a servant of G-d (Psalm 86:16). Whether she was an Israelite or not is irrelevant for determining his status. See, David is reckoned here through his father Yishai's lineage back to Israel. Not only is King David's matrilineage ignored, but that too of his grandfather Obed son of Ruth. And therefore, as a son of Yishai, is rightfully an Israelite of the tribe of Judah.
In conclusion, in this section, we dissected an Israelite genealogy focusing once again upon the tribe of Judah in order to determine how Igbo/Hebrew Israelite society classified mixed-offspring Israelites. Contrary to the matrilineal Israelite theory, which states that one is reckoned as an Israelite exclusively through the maternal line, the Biblical text doesn't even recall or purposefully neglects to mention any of their mothers proving that matrilineage is irrelevant in terms of determining one's Israelite/Jewish status. As well, as proving that all Israelites, even those of mixed offspring, were reckoned through the paternal line. Within a patrilineal kinship system, children are reckoned by their father's lineage, NOT their mother's because women only bear children unto the father's house. And so, someone like Obed, a mixed-offspring Israelite whose father is an Israelite and mother a Moabitess, is reckoned as an Israelite since only one's patrilineage truly matters in terms of determining Israelite/Jewish status. In the next section, we shall clarify the status of those mixed-offspring Israelites whose mothers only are Israelites...
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