The change of name was followed by the birth of Isaac and the expulsion of Ishmael from his father’s house. Closely allied in blood as the Ishmaelites of north-western Arabia were to the house of Israel, it was only in part that they shared in the covenant made with their common father. Circumcision indeed they also possessed, but to Israel alone was granted the Law. To Israel alone did God reveal Himself under His name of Yahveh. The inscriptions of a later age, which have been found in the Ishmaelite territory, show that the language then spoken by the Ishmaelitish tribes was Aramaic rather than what we call Arabic.[44] From the borders of Babylonia to the Sinaitic Peninsula, and as far north as the mountain-ranges of the Taurus, Aramaic dialects were used. How far the difference in language meant that the populations who spoke these Aramaic dialects differed also in blood from the other members of the Semitic family, we do not know, but it is probable that the difference in blood was not great. The Semitic family seems to have been as homogeneous in race as it was in speech, and the differences in speech were comparatively slight. In fact, the Semitic languages do not differ more from one another than the languages of modern Europe which claim descent from Latin, and it is probable that the speaker of an Aramaic dialect would not have had very great difficulty in making himself intelligible to the speakers of what we term Hebrew. Hebrew was, as Isaiah tells us (xix. 18), ‘the language of Canaan.’ The fact became clear to European scholars as soon as the Phœnician inscriptions were deciphered. Between the Hebrew of the Old Testament and the Phœnician of the older inhabitants of Canaan the differences are less than those between one English dialect and another. Chief among them is the absence in Phœnician of the Hebrew article and _waw conversivum_. But the idiom to which grammarians have given the latter name seems to have been an independent creation of Hebrew itself, and even in Hebrew it disappeared in the later stage of the language. The article is found in the so-called Lihyanian inscriptions of Northern Arabia,[45] and we may regard it as one of the indications that the Israelites had been Bedâwin before they entered Palestine and made their way from the desert into the Promised Land. The Tel el-Amarna tablets have carried the history of Canaanitish or Hebrew beyond the age of the Exodus. In some of the letters written from Palestine the writers have added the Canaanitish equivalents of certain Assyrian words and phrases. They show that from the pre-Mosaic epoch down to the period of the Exile the language changed but little; the words and phrases that have thus been preserved being substantially the same as those which we find in the pages of the Old Testament.[46]