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133 the story and history of the Hebrew Patriarchs unfolded. They were Abraham’s neighbors in Harran, and it was from Hittite landowners in Hebron, south of Jerusalem, that he bought the Machpelah burial cave. Bathsheba, whom King David coveted in Jerusalem, was the wife of a Hittite captain in his army; and it was from Hittite farmers (who used the site for wheat thrashing) that David bought the platform for the Temple on Mount Moriah. King Solomon bought chariot horses from Hittite princes, and it was one of their daughters whom he married. The Bible considered the Hittites to belong, genealogically and historically, to the peoples of Western Asia; modern scholars believe that they were migrants to Asia Minor from elsewhere—probably from beyond the Caucasus mountains. Because their language, once deciphered, was found to be- long to the Indo-European group (as do Greek on the one hand and Sanskrit on the other hand), they are considered to have been non-Semitic “Indo-Europeans.” Yet, once settled, they added the Sumerian cuneiform script to their own dis- tinct script, included Sumerian “loan words” in their termi- nology, studied and copied Sumerian “myths” and epic tales, and adopted the Sumerian pantheon—including the count of twelve “Olympians.” In fact, some of the earliest tales of the gods on Nibiru and coming from Nibiru were discovered only in their Hittite versions. The Hittite gods were undoubt- edly the Sumerian gods, and monuments and royal seals in- variably showed them accompanied by the ubiquitous symbol of the Winged Disc (see Fig. 46), the symbol for Nibiru. These gods were sometimes called in the Hittite texts by their Su- merian or Akkadian names—we find Anu, Enlil, Ea, Nin- urta, Inanna/Ishtar, and Utu/Shamash repeatedly mentioned. In other instances the gods were called by Hittite names; leading them was the Hittite national god, Teshub—‘the Windblower” or “God of storms.” He was none other than Enlil’s youngest son ISHKUR/Adad. His depictions showed him holding the lightning bolt as his weapon, usually stand- ing upon a bull—the symbol of his father’s celestial constel- lation (Fig. 61). The biblical references to the extended reach and military In the Name of God