The English word 'Hebrew' has traveled through an unusually long chain of transmission. It entered Old English as 'Ebreas' (the Hebrews), borrowed from Latin 'Hebraeus,' which came from Greek 'Hebraîos' (Ἑβραῖος), itself from Aramaic 'ʿeḇray,' corresponding to the Hebrew self-designation 'ʿiḇrî' (עִבְרִי). The word was used in the earliest English biblical translations and has been continuously present in the language for over a thousand years.
The etymology of the Hebrew name 'ʿiḇrî' has been debated since antiquity. The traditional explanation, found in rabbinic literature and embraced by many biblical scholars, connects it to the Hebrew root ʿ-b-r (ע-ב-ר), meaning 'to cross over' or 'to pass through.' Under this interpretation, the Hebrews are 'the ones who crossed over' — specifically, Abraham, who crossed the Euphrates River from Mesopotamia into the land of Canaan (Genesis 14:13 calls Abraham 'ha-ʿiḇrî'). An alternative traditional explanation derives it from the proper name
A more controversial scholarly proposal connects 'Hebrew' to the 'Habiru' or 'ʿApiru' mentioned in numerous Near Eastern texts from the second millennium BCE — the Amarna Letters, Hittite treaties, and Egyptian records. The Habiru were not an ethnic group but a social class of displaced, marginal, or semi-nomadic peoples who existed outside the established city-state order. If 'Hebrew' and 'Habiru' are indeed related, the name may originally have been a social designation ('outsider,' 'migrant') that later crystallized into an ethnic identity. The phonological correspondence is plausible but
The language called Hebrew belongs to the Northwest Semitic branch of the Afroasiatic family, making it a close relative of Phoenician, Moabite, and Aramaic, and a more distant cousin of Arabic, Akkadian, and Ethiopic. The oldest Hebrew inscriptions date to the tenth century BCE (the Gezer Calendar), and the Hebrew Bible preserves a literary tradition spanning roughly a thousand years, from early archaic poetry (the Song of Deborah, Judges 5) to the latest books of the canon (Daniel, c. 165 BCE).
After the Roman destruction of Jerusalem in 70 CE and the progressive displacement of the Jewish population from Palestine, Hebrew ceased to function as an everyday spoken language. For nearly two millennia, it survived as a liturgical, literary, and scholarly language — the 'lashon ha-kodesh' (holy tongue) used for prayer, religious study, and inter-community correspondence. Medieval Jewish scholars like Rashi, Maimonides, and Judah Halevi wrote in Hebrew (and Judeo-Arabic), but no community used it as its primary language of daily life.
The revival of Hebrew as a spoken language is one of the most extraordinary linguistic events in recorded history. Beginning in the 1880s, Eliezer Ben-Yehuda (born Eliezer Yitzhak Perlman in Lithuania) championed the use of Hebrew as a modern spoken language in Ottoman Palestine. He compiled the first modern Hebrew dictionary, coined thousands of new words for modern concepts, and famously raised his son Ben-Zion as the first native Hebrew speaker in modern times. The movement faced
Today, over 9 million people speak Modern Hebrew (Ivrit), making it the only historically attested case of a language with no native speakers being fully revived as a community's first language. The revival required massive lexical expansion: Ben-Yehuda and the Academy of the Hebrew Language created words for 'electricity' (חשמל, hashmal), 'ice cream' (גלידה, glida), 'newspaper' (עיתון, iton), and thousands of other modern concepts, often drawing on ancient Hebrew roots, Aramaic, and Arabic cognates.