They indicate, at least, a considerable degree of civilization and show that the Ammonites should not be placed, as is sometimes done, almost on the plane of nomads. The Ammonites had many other cities besides Rabbath (see Judith 11:33, and 2 Samuel 12:31), but their names have perished. Its ruins to-day are among the most imposing beyond the Jordan, and are said, despite the many vicissitudes of the city, to lend light and vividness to the already vivid narrative of Joab's assault. Later rebuilt by Ptolemy II (Philadelphus) and called after him Philadelphia, it still retains something of its original name, being known at present to the Arabs as Ammân. It was the royal city in the time of David it was flourishing under a wealthy king and was well fortified, though it succumbed before the attack of Joab, his general ( 2 Samuel 11-12). Her chief city, Rabbath, or Rabbath-Ammon, to distinguish it from a city of the same name in Moab, lay in the midst of a fertile and well tilled valley. Jeremiah speaks of Ammon glorying in her valleys and trusting in her treasures ( Jeremiah 49). Their land, in general, while not very fertile, was well watered and excellent for pasture. They still continued to regard their original territory as rightfully theirs, and in later times regained it and held it for a considerable period. The Ammonites were, however, a short time before the invasion of the Hebrews under Josue, driven away by the Amorites from the rich lands near the Jordan and retreated to the mountains and valleys which form the eastern part of the district now known as El-Belka. "It was accounted a land of giants and giants formerly dwelt in it, whom the Ammonites called Zomzommims" ( Deuteronomy 2:20), of whom was Og, King of Basan, who perished before the children of Israel in the days of Moses (iii). The Ammonites were settled to the east of the Jordan, their territory originally comprising all from the Jordan to the wilderness, and from the River Jabbok south to the River Arnon ( Judges 11:13-22) which later fell to the lot of Reuben and Gad. All three, forming together a single group, are classified as belonging to the Aramæan branch of the Semitic race. But it is not denied, at any rate, that the Hebrew tradition of the near kinship of Israel, Ammon, and Moab is correct. The character of Genesis, which at times seems to preserve popular traditions rather than exact ethnology, is taken as a confirmation of this position. Ethnologists, interpreting the origin from the nephew of Abraham by the canons usually found true in their science, hold it as indicating that the Israelites are considered the older and more powerful tribe, while the Ammonites and Moabites are regarded as offshoots of the parent stem. Other scholars see in the very depravity of these peoples a proof of the reality of the Biblical story of their incest origin. It may be doubted, however, that such an irony would be directed against Lot himself. by Father Lagrange, O.P., as recording a gross popular irony by which the Israelites expressed their loathing of the corrupt morals of the Moabites and Ammonites. This revolting narrative has usually been considered to give literal fact, but of late years it has been interpreted, e.g. The belief itself has found expression in an unmistakable manner in Genesis 19, where the origin of Ammon and his brother, Moab, is ascribed to Lot, the nephew of Abraham. This linguistic argument vindicates the belief that Israel always entertained this kinship with the Ammonites. No Ammonite inscription, it is true, has come down to us, but the Ammonite names that have been preserved belong to a dialect very nearly akin to the Hebrew moreover, the close blood relationship of Moab and Ammon being admitted by all, the language of the Moabite Stone, almost Hebrew in form, is a strong witness to the racial affinity of Israel and Ammon. A strong proof of their common origin is found in the Ammonite language. The name Ammon itself cannot be accepted as proof of this belief, for it is obscure in origin, derived perhaps from the name of a tribal deity. This play of words on the name Ammon did not arise from the name itself, but presupposes the belief in the kinship of Israel and Ammon. One use of their name itself in the Bible indicates the ancient Hebrew belief of this near relationship, for they are called Bén'ámmî or "Son of my people", meaning that that race is regarded as descended from Israel's nearest relative. The Ammonites were a race very closely allied to the Hebrews. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only $19.99. Please help support the mission of New Advent and get the full contents of this website as an instant download.
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