Category Archives: Did You Know That

The City of David: Lost to History

The City of David: Lost?

Entrance to the City of David
Modern Entrance to the City of David

Did you know that the City of David was actually lost to history? Because of my love for 1&2 Samuel, and the Old Testament in general, the City of David has always been a favorite place of mine. Hard to believe that for more than 2000 years it was totally forgotten about! If this surprises you, allow me to explain. By the 1st century, the City of David was being identified with the wealthier neighborhood of the Upper City of Jerusalem. This same area today includes the Zion Gate, the traditional site of the Upper Room, the traditional site of David’s tomb, and further to the south, Saint Peter in Gallicantu (click on the link to also see a nice map of this area), one of the possible sites of the house of Caiaphus. This hill is actually to the west of the ancient City of David. In his book City of David: The Story of Ancient Jerusalem, Ahron Horovitz refers to this hill (called Mount Zion today) as the “Western Hill.” It appears that the location of Mount Zion in David’s time, was the smaller hill south of the Temple Mount. 2 Samuel 5:7 states, “Nevertheless David took the stronghold of Zion (that is, the City of David). Here the Scripture identifies Zion with the City of David. So how did such a misindentification occur, and how was the original location of the City of David forgotten? Horovitz explains, “To a certain extent this can be attributed to the forgetfulness that plagues every city which at various stages of development moves away from its original core” (p. 16). By the time of the first century, the (real) City of David was composed of the poorer people. No one would have thought of it as the place where Jerusalem began. Thus, as previously mentioned, David’s City was thought to be in the Upper City where the wealthy resided.

Centuries of History Bury the Memory of the Location of the City of David

City of David by Ahron Horovitz available at Amazon USA / UK or come buy it at the City of David for less than half price!
City of David by Ahron Horovitz available at Amazon USA / UK or come buy it at the City of David for less than half price!

The first Jewish revolt against Rome (66-73 AD) resulted in the destruction of the City of Jerusalem. Following the Second Jewish Revolt (132-135 AD), the Emperor Hadrian rebuilt the city and greatly altered its layout. He even renamed it “Aelia Capitolina” seeking to erase all traces of its Jewish history and identity. Horovitz points out that by the Byzantine Period “Jerusalem’s biblical name, ‘Zion’, shifted to the southern portion of the Western Hill which is called ‘Mount Zion’ to this day” (p. 16). This misidentification was further complicated by an earthquake in 1033 which caused the walls of Jerusalem to collapse. When the walls were restored under the Fatimid rulers, they did not include the old City of David. Thus, the most ancient part of the city, the very site where Jerusalem began, was forgotton by all the subsequent inhabitants of Jerusalem (Crusaders, Ayyubids, Mamluks and Ottomans).

The City of David Accidentally Rediscovered

The ancient Canaanite tunnel in the City of David leading to Warren's Shaft.
The ancient Canaanite tunnel in the City of David leading to Warren’s Shaft.

By the mid-19th century, archaeology of the biblical lands was becoming a major interest of Christians in Europe. One of the early explorers was a man by the name of Charles Warren. Warren, and others, wanted to find the ancient city of Jerusalem. Their natural inclination was to begin looking in what is today called the “Old City of Jerusalem.” Warren wanted to focus on the Temple Mount. But because he wasn’t Muslim, he was not given permission. Therefore Warren decided to sink some deep shafts south of the Temple Mount and to tunnel toward the walls! However, in the process of digging these shafts he discovered the remains of ancient fortifications. Further to the south, he uncovered a shaft that has famously retained his name “Warren’s shaft.” These discoveries created a lot of interest. A few years later, a young boy was walking through a tunnel (now known as Hezekiah’s tunnel–click on link to see a short video) and discovered a Hebrew inscription dating to the reign of King Hezekiah. As Horovitz states, “It was becoming more and more clear that all earlier theories placing the City of David on the Western Hill were wrong” (p. 17).

Today we know the true location of the City of David. There are many interesting finds besides those mentioned above. In my next post, I will talk about some of these discoveries and give some impressions on my most recent visit to the City of David.

The Jehoash Inscription

The Jehoash Inscription

The Jehoash Inscription
The Jehoash Inscription

Did you know that a number of prominent scholars believe that the Jehoash Inscription is authentic? Some of you might be saying, “Back up, I don’t even know what the Jehoash Inscription is!” Jehoash (also referred to as “Joash”) was king of Judah from 835-796 B.C. He is perhaps best known for being the king who initiated repairs on Solomon’s temple (2 Kgs. 12; 2 Chron. 24). The Jehoash Inscription (JI) is reputedly a royal inscription from the time of King Jehoash detailing the repairs that were carried out on the temple. It consists of 15 lines engraved on a black stone plaque. The inscription has similarities with the descriptions given in the biblical texts cited above, especially 2 Chronicles 24:8-14. A copy of the translation is given below.

Translation of the Jehoash Inscription
Translation of the Jehoash Inscription

For a clearer picture of this translation, go to the following site from Biblical Archaeology Review (BAR) and click on the photo to enlarge it. If this inscription is authentic, it would be a discovery of momentous proportions!

The Jehoash Inscription: No Stranger to Controversy

Unfortunately, the Jehoash Inscription is shrouded in controversy. Among other problems, it was not found “in situ.” That is, it was not found in an official archaeological excavation, but in the collection of an antiquities collector named Oded Golan. Because antiquities are “big money,” scholars are always suspicious of objects that come from the antiquities market. Are they forgeries, or are they authentic relics of the past? The problem has become more complicated as criminals become more adept at making a forgery look like the real thing. If an artifact is not found in its ancient archaeological context, then it is open to suspicion.

The James Ossuary which reads, "James the son of Joseph, the brother of Jesus."
The James Ossuary which reads, “James the son of Joseph, the brother of Jesus.”

The Jehoash Inscription was only one of several objects included in Oded Golan’s collection accused of being modern forgeries. The most famous object of this collection was the James Ossuary which included the provocative inscription, “James the son of Joseph, the brother of Jesus.” An ossuary is simply a “bone box” where the bones of the deceased were placed after the desiccation of the flesh. Such bone boxes were only used for a limited time in Israel’s history (1st century B.C. through the 1st century A.D.), which happens to correspond with the time of Jesus and the early church. As a result, this ossuary and its inscription caused quite a stir. Charges of forgery also began to circulate. All of this came to a head with the indictment of Oded Golan and 3 others on December 29, 2004, and the confiscation of the supposed forgeries. The long trial finally concluded on March 14, 2012 with Golan’s acquittal. An account of the court’s decision, as well as details on the supposed forgeries (which many were convinced were authentic) can be found at BAR’s website at this location. Even though Golen had not been convicted, the Israel Antiquity Authority (IAA) demanded that the contested objects be kept and not returned to Golan. However, this demand was overruled and all of the objects, including the Jehoash Inscription, were returned to Golan who plans to put them on public display. More information of the possible authenticity of these items and the decision to return them to Golan can be found at the following site: Return the Jehoash Inscription.

Is the Jehoash Inscription Authentic?

This is a question that I am not qualified to answer, but the response of many of those who are qualified seems to be leaning in the direction that the Jehoash Inscription is indeed authentic. Besides the BAR articles sited above, the interested reader may also consult the following articles: for a detailed account of authenticity see: Archaeometric evidence for the authenticity of the Jehoash Inscription Tablet. Hershel Shanks, the editor of BAR has recently written another article supporting the authenticity of the Jehoash Inscription. It can be found in the July/August issue of BAR, 2014. For a summary of Shanks article you can click on the following site: Generation Word Bible Teaching.

It is unfortunate that questions of authenticity surround the Jehoash Inscription and, perhaps, always will. If it is authentic then it is the only royal Israelite inscription ever discovered. Moreover, it would be further evidence for the temple of Solomon, and it would confirm the biblical accounts of this event. Although we may never be certain of its provenance, the Jehoash Inscription is reported to have been discovered near the eastern wall of the Temple Mount in what is an old Muslim cemetery. This would certainly be the vicinity in which such an item would be expected to be found. If this is accurate there is a certain irony to the discovery of the Jehoash Inscription. It is said that in recent years the Muslim cemetery has been used for the burial of several Palestinians who were killed in suicide attacks on Israelis. It was during one such burial that the Jehoash Inscription was reported to have been discovered. Therefore, it appears that the burial of a Palestinian militant led to the discovery of an artifact that further testifies to Israel’s historic claim to the land. God certainly works in strange ways!

 

The Philistines and Their Cities

The Philistines Early History

Invasion of the Sea Peoples. For further information see http://wysinger.homestead.com/seapeople.html
Invasion of the Sea Peoples. For further information see http://www.wysinger.homestead.com/seapeople.html

Did you know that there is a lot happening in the excavation of ancient Philistine sites? The Philistines were one of the famous foes of ancient Israel. They arrived in Canaan some time around 1200-1150 B.C. and are part of the migration of the so-called Sea Peoples. The Sea Peoples consisted of various groups from the eastern Mediterranean (the Aegean region) who invaded Asia Minor (Turkey), Canaan, and Egypt during the 12th century B.C. (see map on the right). The Philistines are first mentioned in inscriptions by Ramasses III (c. 1184-1163 B.C.) who claims to have defeated them (and a coalition of Sea Peoples) after they had already overrun Canaan. The Philistines settled on the southern coastal plain of Canaan establishing five capital cities (Ashkelon, Ashdod, Gaza, Ekron, and Gath–see 1 Sam. 5-6).

This map shows the coastal area controlled by the Philistines and some of the battles they engaged in with Israel. The map is taken from http://www.bible-history.com/geography/maps/map_philistine_cities_expansion.html
This map shows the coastal area controlled by the Philistines and some of the battles they engaged in with Israel. The map is taken from http://www.bible-history.com/geography/maps/map_philistine_cities_expansion.html

The Philistines were a major threat to Israel during the later period of the Judges and into the united monarchy period. 1 Samuel 13:19-22 reveals the Philistines’ had a monopoly on iron, giving them an edge (pun intended) in weapon superiority. They first appear as a foe during the time of Samson (Judg. 13:5). Rather than rejoice in Samson’s acts of deliverance, the men of Judah insist that the Philistines rule over them (Judg. 15:11), and see him as a threat to the status-quo. During the high priesthood of Eli (while Samuel was a young man), the Philistines inflicted a major defeat on Israel, taking the ark and destroying the sanctuary in Shiloh (1 Sam. 4; Jer. 7:12). Although Samuel experienced some military success against them (1 Sam. 7:13), the Philistines inflicted another major defeat on Israel during Saul’s reign, killing Saul and several of his sons (1 Sam. 31). These incursions into Israelite territory resulted in severing the northern area of Galilee from the rest of the nation. This put Israel’s survival as a nation in jeopardy. For a short period of time David lived among the Philistines while he was running from Saul. He was given the city of Ziklag (see map on the left) in exchange for his service to Achish, King of Gath (1 Sam. 27:5-6). Once David became king of Israel, he inflicted several severe defeats on the Philistines and, from that time on, they were never again a major threat to Israel (2 Sam. 5:17-25).

Philistine Cities

Tel-Qasile

In the summers of 2008 and 2009 I had the opportunity of visiting each of the sites of the major Philistine cities except for Gaza. Archaeologists have learned much about Philistine culture and have uncovered a vast amount of Philistine artifacts. The object of the rest of this article is to introduce others to these various Philistine cities by providing some basic facts and photos. My first visit to a Philistine site was actually one that I was unfamiliar with. It is known today as Tel-Qasile and is located to the north of modern Tel-Aviv (you can locate it on the map at the top just above Joppa). The ancient name of this city is not known, but many Philistine artifacts and buildings were discovered here, including a temple.

Buildings and streets at Tel-Qasile, an ancient Philistine city
Remains at Tel-Qasile, an ancient Philistine city
Temple at Tel-Qasile
Philistine Temple at Tel-Qasile

Ashkelon

Archaeological excavations have been taking place at Ashkelon ever since 1985. At its largest extent, Ashkelon covered an area of 150 acres, one of the largest in Israel! Ashkelon is the oldest and largest seaport known in Israel and it also boasts the oldest arched city gate in the world. This gate (pictured below) dates from the Canaanite era and is roughly contemporary with the gate from Tel-Dan shown in one of my previous articles. Archaeologists have learned much about the commercial activity of this thriving seaport city. For a brief description of Ashkelon’s economics click on the following link: http://www.biblicalarchaeology.org/daily/ancient-cultures/daily-life-and-practice/the-philistine-marketplace-at-ashkelon/ For a current look at what is happening at Tel-Ashkelon see the following site: http://www.biblicalarchaeology.org/daily/digs-2014/excavating-ashkelon-in-2014/

Me at the Canaanite gate in Ashkelon, the oldest arched gate ever discovered.
Me at the Canaanite gate in Ashkelon, the oldest arched gate ever discovered.
More of the ruins at ancient Ashkelon
More of the ruins at ancient Ashkelon

Ashdod

Among the finds at Ashdod are a 6-chambered gate, similar to those found in Israel (e.g., Megiddo, see my article), and some mycenaean (ancestors of Greek culture) pottery, characteristic of the Philistines (see photo below under Ekron for some examples). One of the interesting features of Ashdod is the museum which houses many Philistine artifacts.

Models of ancient Philistines mixed with some modern Philistines found fooling around at the Ashdod museum!
Models of ancient Philistines mixed with some modern Philistines found fooling around at the Ashdod museum! The feathered headress was a characteristic feature of Philistine military dress.
Ancient figurines used in Philistine worship from the Ashdod museum
Ancient figurines used in Philistine worship from the Ashdod museum

Ekron (Tel-Miqne)

Ancient Ekron actually yielded an inscription identifying it by name. The inscription, which dates to the early 7th century, mentions the name of Ekron’s king at that time: “Achish son of Padi.” For those who know the story of David, it will be recalled that this was the name of the king of Gath that David served under during his fugitive days from Saul (1 Sam. 27–see comments above). For a picture of the inscription and its translation see the following link: http://cojs.org/cojswiki/index.php/Ekron_Inscription,_early_7th_century_BCE. At the ancient site of Ekron, I experienced a Philistine museum of a different type. This one was an outdoor museum.

IMG_4288
Outdoor museum at Ekron (Tel-Miqne). The object right of the center of the picture is an ancient Philistine loom, reminiscent of the Samson and Delilah story (Judg. 16:13-14).
Examples of classic Philistine pottery (mycenaean influence) at Tel-Miqne
Examples of classic Philistine pottery (mycenaean influence) at Tel-Miqne
This cart might be similar to the one used by the Philistines to transport the ark of the covenant back to Israel (1 Sam. 6:7-12).
This cart might be similar to the one used by the Philistines to transport the ark of the covenant back to Israel (1 Sam. 6:7-12).

Gath (Tel es-Safi)

Gath is also an extremely large site and has been undergoing excavation since 1996. In fact, one of my former students participated in an excavation there in the summer of 2009. A number of exciting discoveries have been made, including an ostracon with a name that is similar to “Goliath” (see the photo below). A large storage jar that includes the word “Rapha” (translated “giant” in 2 Sam. 21:16-22) has also been found, along with other interesting artifacts (e.g., a horned altar). For more information on the ongoing excavations at Gath click the following link: https://faculty.biu.ac.il/~maeira/

Hanging out with Philistines at Tel es-Safi (Gath). The mound in the background is the Tel, of which only a part is visible.
Hanging out with Philistines at Tel es-Safi (Gath). The mound in the background is the Tel, of which only a part is visible.
The goliath ostracon. Photo from: comment
The goliath ostracon. Photo from: http://gath.wordpress.com/2006/02/16/comment-on-the-news-item-in-bar-on-the-goliath-inscription/
Excavations at Tel es-Safi (Gath). This photo was taken the summer of 2008. Gath has seen 6 more seasons of excavation since then!
One area of excavations at Tel es-Safi (Gath). This photo was taken the summer of 2008. Gath has seen 6 more seasons of excavation since then!

The Philistine cities remain a rich resource for understanding their culture and biblical history. With excavations ongoing at some of these sites we will continue to increase our knowledge and understanding of one of Israel’s most dreaded foes in the ancient world. For more information on the Philistines see the websites included in this article, as well as any good Bible dictionary.

(All photos, unless otherwise noted, are the property of Randy & Gloria McCracken and are to be used for educational purposes only.)

Tel-Arad: The Home of Judah’s Other Temple

Tel-Arad: The Home of Judah’s Other Temple

Tel_arad_all
Aerial view of Tel-Arad

Did you know that Solomon’s temple in Jerusalem was not the only temple that existed in Judah during the divided monarchy period? In a discussion of top biblical sites, Tel-Arad is unlikely to make the list with most people. In fact, some of you may be saying, “Tel-what? I’ve never heard of it. Where is it?” This is probably because it is not frequently mentioned in the Old Testament, and it is not connected with any particularly memorable story.  In spite of that, it is a mistake to sell Tel-Arad short as it has some of the most interesting archaeological finds in Israel, including another temple!

Tel-Arad is 15.5 miles west of the Dead Sea
Tel-Arad is 15.5 miles west of the Dead Sea

Tel-Arad is located in the southeastern area of Israel known as the Negev, 22 miles east-northeast of Beersheba and 15.5 miles west of the Dead Sea. Although this area experiences little rainfall, Arad is situated in a strategic geographical location by ancient trade routes coming from the south and southeast. The Canaanites were the original settlers of this area and established a large city here between 3000-2300 B.C. Numbers 21:1-3 says that the King of Arad attacked Israel while they were making their way toward Canaan. The Israelites achieved an overwhelming victory and named the place “Hormah” which means “utter destruction.” Joshua 12:14 also mentions the defeat of a king of Arad. According to Joshua 19:1-8 this area was given to the tribe of Simeon (Arad appears in v. 4 as “Hormah”). Judges 1:16 tells us that the Kenites (the relatives of Moses’ father-in-law) also settled in this area, as did the infamous Amalekites (1 Sam. 27:8-10).

The Fortress at Tel-Arad

The fortress at Tel-Arad
The fortress at Tel-Arad

Although there was a small settlement during the time of Solomon, it was during the divided monarchy period that a fortress was established at Tel-Arad. The fortress would have served to protect Judah’s southern border against its enemies, in particular, the Edomites. That this was a dangerous area is evidenced in the fact that the fortress was destroyed 6 times during the divided monarchy period! One of those destructions may have been the result of the great earthquake of 760 B.C. (see Amos 1:1 for a mention of this earthquake).  Three of the destructions of the fortress came during the eighth century B.C. According to the Bible, the Edomites were a constant problem during this time (2 Kgs. 15:7; 16:6). It is likely that one of the destructions of the fortress occurred during Hezekiah of Judah’s rebellion against the Assyrian King Sennacherib in 701 B.C., who is said to have destroyed all the fortified cities of Judah (2 Kgs. 18:13). However, the fortress was rebuilt, but was finally destroyed as a result of Nebuchadnezzar’s conquest of Judah in 586 B.C. Inscriptions from Arad (which we will talk about below) indicate that the Edomites may have been responsible for the destruction, as it is well known that they assisted Babylon at this time (see the Book of Obadiah).

The Temple at Tel-Arad

The temple complex at Tel-Arad. Photo from http://www.bibleplaces.com
The temple complex at Tel-Arad. The altar of sacrifice appears in the center of the picture with the temple in the background on the left. Photo from http://www.bibleplaces.com/arad.htm

Although Bible students are aware of the temples erected in northern Israel by Jeroboam I (see my articles on Tel-Dan), and that Judah continued to have problems with the “high places” (e.g., 2 Kgs. 14:1-4), most, are not aware that Tel-Arad sported a complete temple that included all of the ingredients of Solomon’s temple. I had the opportunity to visit Arad in the summer of 2008 and walk through this temple complex. Since it is not possible to excavate the ruins of Solomon’s (or Herod’s) temple, it is fascinating to get a first hand view of what an ancient Israelite temple looked like. The altar of burnt offering in the courtyard is made of unhewn stones and follows the specifications laid down in Exodus 27:1. The temple itself consists of two rooms, as described in Scripture. The first, (the holy place) is a broad room resembling the same layout as Jeroboam’s temple in Tel-Dan. In contrast, the holy place in Solomon’s temple consisted of a long room. After entering the broad room one can then approach and enter a square room which would have been the holy of holies. It was fascinating to stand in this room and think about what would have taken place here. Who would have entered this room and when? Since there was no Ark of the Covenant here, what was done in this room? Was the Day of Atonement ritual practiced here? Did the high priest come down from Jerusalem, or did another appointed priest have access to the holy of holies in Arad? Many questions, but not many answers!

This is a close-up of the altar of sacrifice at Tel-Arad with our friend Lilah pretending to be a living sacrifice (Rom. 12:1-2)!
This is a close-up of the altar of sacrifice at Tel-Arad with our friend Lilah pretending to be a living sacrifice (Rom. 12:1-2)!

There are a couple of other fascinating things about entering the holy of holies at Tel-Arad. One is the altars of incense placed on either side of the entrance, and the other is the two “standing stones” (masseboth in Hebrew) inside. These stones (which I am crouching between in the photo below) supposedly represent Yahweh and his Asherah, or wife! This is an excellent example of the corruption of true Yahweh worship and why the Scripture insists that God was only to be worshipped at the place which He chose (Deut. 12:1-8). This sanctuary was covered over before Sennacherib’s destruction in 701 B.C. and never reused. It is thought that this is probably due to the reforms of King Hezekiah mentioned in 2 Kings 18:1-6. (For another recent discovery of a Judean Temple at Tel Motza, see my post Five Recent Archaeological Discoveries.)

Me in the holy of holies at Tel-Arad sitting between the 2 standing stones representing Yahweh and his Asherah
Me in the holy of holies at Tel-Arad sitting between the 2 standing stones representing Yahweh and his Asherah

The Tel-Arad Ostraca

One of the Arad ostraca discovered at Tel-Arad
One of the Arad ostraca discovered at Tel-Arad. Photo from Mnamon Ancient Writing Systems

Ostraca are pieces of broken pottery that were often used in ancient times as writing material. Archaeologists have discovered 88 Hebrew ostraca at Tel-Arad. This is an amazingly large quantity and, along with the temple complex, is evidence that Arad was a regional administrative and perhaps religious center. Among the 88 pieces, 15 are whole. The inscriptions date from the eighth to sixth centuries B.C., with the possibility of some being as old as the tenth century B.C. No other archaeological site has ever yielded ostraca that date from different periods in Israelite history. These ostraca not only provide insight into various stages of Judah’s history, but they help biblical scholars note the development and change of the ancient Hebrew language. A few of the ostraca mention the Edomites as enemies. It is this evidence that suggests the Edomites played an important part in the final destruction of Arad. Another ostracon (sg.) seems to be a “royal” inscription. It only exists in part, but it appears to be a letter from the king of Judah announcing his accession to the throne, with a reference to the “King of Egypt” as well. If this is correct, then this letter may be from Judah’s new king Jehoahaz who became king after the Pharaoh of Egypt (Necho II) killed his father Josiah at the battle of Megiddo in 609 B.C. (2 Kgs. 23:31). Another important ostracon mentions a priestly family (the family of Keros) who are referred to in Ezra 2:44 and Nehemiah 7:47. This same ostracon mentions “the house of Yahweh” which is the only nonbiblical reference to any preexilic temple to Yahweh (unless it is one day proven that the Jehoash inscription is authentic–for more info see the following link at bibleplaces.com). Tel-Arad is indeed a fascinating site with a lot to offer those who are interested in the history of ancient Israel. Ask your tour guide to add it to your itinerary the next time you go to Israel! For more information on ancient Arad, and examples of translations of some of the ostraca go to the following link: jewishvirtuallibrary.

All photos, unless otherwise indicated, are the property of Randy & Gloria McCracken and are only to be used for educational purposes.

Note: Some of the information from this article was taken from Dictionary of the Old Testament Historical Books, eds. Bill T. Arnold & H. G. M. Williamson (Downers Grove: IVP, 2005), pp. 39-41, 372-373. You can order a copy of this dictionary at:

Amazon USA / UK51o-OY-pC3L._SY445_

The City of Dan: A Legacy of Apostasy

The City of Dan: A Legacy of Apostasy

High place outside the gate of the City of Dan
High place outside the gate of the City of Dan

Did you know that the end of the story of the conquest of the city of Dan holds a very interesting surprise? In my previous article on Tel Dan, we looked at the fascinating archaeological discoveries that have been uncovered, while noting that only about 10% of the site has been excavated. This article will focus on the biblical history of the city of Dan and its sad legacy.

The conquest of the city of Dan (formerly known as Laish), as recorded in Judges 18:27-31, is an inglorious affair from its inception. The story is narrated in two parts: 1) The story of Micah, his house of false worship, and his Levite (Judg. 17); and 2) the story of the conquest of the city of Dan. In short, the Danites, who don’t have the faith to take the territory allotted to them (Judg. 1:34), steal the gods and priest of a fellow-Israelite named Micah and then attack a peaceful, unsuspecting people in the northern part of Canaan (Judg. 18:7-9). A real surprise is saved for the end of the story when the name and genealogy of the previously unnamed Levite is revealed. We are told his name is Jonathan and that he descended from none other than the great lawgiver himself, Moses! (Judg. 18:30).

A Levite, an Embarrassed Scribe, and the City of Dan

At this point you might be saying, “Wait a minute, my version reads ‘Manasseh,’ not ‘Moses'”. In Hebrew the only difference between the names Moses and Manasseh is the letter “n”.

The letter in the middle row raised above the line is the inserted nun
The letter in the middle row (4th from the end) raised above the line is the inserted nun

At some point in the history of the Hebrew text, it appears that some well-meaning scribe was embarrassed by the fact that this unscrupulous Levite could be a descendant of Moses (which is one of the shocking points of the story). As a result, the Hebrew letter nun (pronounced “noon” and equivalent to an “n” in English) was halfway inserted into the name of Moses, turning it into the name Manasseh. Although the scribe was probably embarrassed that the text read “Moses,” his reverence for the text did not permit him to totally change it. Thus, he only inserted the nun part way into the name. This is why the NKJV and other versions read “Manasseh” instead of “Moses.”

It is possible that this Jonathan is a grandson of Moses because he is said to be “the son of Gershom, the son of Moses,” but the word “son” can mean “descendant” and so it is difficult to be certain. Either way, the city of Dan gets off to a very inauspicious start with its first priest being an idol-worshipping pay-for-hire descendant of Moses! The story of the founding of the city of Dan ends with the sad words, “So they set up for themselves Micah’s carved image which he made all the time that the house of God was in Shiloh” (Judg. 18:31). In other words, from the very beginning the Danites set up a false house of worship to compete with the true worship of God. The story only gets worse as we move on to the time of King Jeroboam I.

The City of Dan Under Jeroboam I

Jeroboam was a young man on the rise in Solomon’s administration (1 Kgs. 11:28) when the prophet Ahijah told him that God would give him the ten northern tribes (1 Kgs. 11:29-31). This leads to a text that I find quite intriguing, not to mention surprising. God continues by telling Jeroboam that if he will be faithful, “then I will be with you and build for you an enduring house, as I built for David, and give Israel to you” (1 Kgs. 11:38). An enduring house like David’s? Wow! As king over the northern tribes, Jeroboam has the opportunity to end the idolatrous history of the city of Dan (as well as the rest of the northern tribes), and lead the people in following the Lord. Jeroboam does indeed become king, as Ahijah said he would (1Kgs. 12:15-19), but unfortunately, if you know your Bible history, he does not lead the people in following the Lord. Instead, Jeroboam reasons that if he allows the people to worship in Jerusalem “then the heart of this people will turn back to their lord, Rehoboam king of Judah, and they will kill me and go back to Rehoboam king of Judah” (1 Kgs. 12:27).

Unknown artist
Unknown artist

Even though he had seen the fulfillment of God’s word in making him king, he did not believe that God could fulfill the rest of His promise! Instead, Jeroboam inaugurates a new religion of sorts (Yahweh worship, but with a twist – golden calves!) and establishes temples at Bethel and Dan (1 Kgs. 12:28-30). This act was devastating to the house of Jeroboam, of whom it was said, “And this thing was the sin of the house of Jeroboam, so as to exterminate and destroy it from the face of the earth” (1 Kgs. 13:34). But sin never simply affects one person or household. The sin of Jeroboam was also devastating to the ten northern tribes. It became known as the “sin by which he had made Israel sin” (e.g., 1 Kgs. 15:34; 16:19; 22:52). When Israel is finally carried away into Assyrian captivity more than 200 years later, it is the sin of Jeroboam that is credited with leading them astray (2 Kgs. 17:21-23).

A look at the remains of the temple complex in Tel Dan a reminder of Jeroboam and "the sin by which he made Israel sin."
A look at the remains of the temple complex in Tel Dan a reminder of Jeroboam and “the sin by which he made Israel sin.”

The Legacy of the City of Dan

In both of these stories involving the city of Dan, the word legacy comes to mind. In the first story it is the ruined legacy of Moses by a descendant who cares more about money, power, and prestige than honesty and truth. In the second story the legacy of Jeroboam I sadly continues generation after generation until Israel is destroyed. How ironic that the legacy of Moses, Israel’s greatest prophet and leader is quickly overturned, while the legacy of Jeroboam I continues unbroken eventually leading to the ruin of the nation. Sadly sin has corrupted humankind to the point where it is much easier to follow a bad leader than a good one. That is a truth well worth bearing in mind during these times in which we live.

These stories also prompt us to ask what sort of legacy do we want to leave to future generations? Meditating on the legacy of the city of Dan teaches us that whether we live for good or for ill, our lives not only affect us and those around us, but have a powerful impact on the future. This is a sobering truth and should cause us to pause and ask ourselves about the choices we are making. What kind of world do we want to leave to the next generation and beyond? Our choices today, and for the rest of our lives, will play a major role in molding the future that we bequeath to them.