All posts by randymccracken

I am a teacher at Calvary Chapel Bible College York and the author of "Family Portraits: Character Studies in 1 and 2 Samuel".
Book Reviews, The Holy Spirit

The Holy Spirit in the Pentateuch

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The Holy Spirit in the Pentateuch: Introduction

Available at Amazon USA / UK
Available at Amazon USA / UK

For sometime I have been interested in what the Old Testament teaches about the Holy Spirit. What are the similarities and differences between the role and activities of the Holy Spirit in the Old Testament and New Testament? Many believe there is a major difference in the access and indwelling of the Holy Spirit between Old Testament and New Testament believers. Some scholars maintain that this difference is overstated. So what is the biblical view? In an effort to come to a better understanding, particularly of the Holy Spirit in the Old Testament, I am currently reading several new studies on this topic. This article (and others in the future) is a combination book review and investigation into the work and role of the Spirit of God. In this, and future posts, I will be looking at A Biblical Theology of the Holy Spirit, a book which consists of articles by various biblical scholars who are experts in their field of study and seeks to trace “the role and work of the Spirit across the entire biblical canon” (p. xiv). In this post I look at Walter C. Kaiser Jr.’s treatment of the Holy Spirit in the Pentateuch from chapter 1.

The Holy Spirit in the Pentateuch

 The Hebrew word for Spirit is ruach. However, this word not only refers to God’s Spirit, it refers to the human spirit, and can also be translated “breath” or “wind.” Therefore, context is important in determining what the word ruach means. According to Kaiser the term ruach occurs 38 times in Genesis-Deuteronomy (with no occurrences in Leviticus), but only 6 passages are “key teaching passages” regarding the work of the Holy Spirit in the Pentateuch. These passages include Genesis 1:2; 2:7; 6:3; 41:38; Num. 11:4-30 especially v. 25; and Num. 24:2.

Genesis 1:2

Is Genesis 1:2 the first mention of the Holy Spirit in the Old Testament?
Is Genesis 1:2 the first mention of the Holy Spirit in the Pentateuch?

Although some scholars and translations have opted for the translation that “a mighty wind” or “wind from  God” is the correct interpretation of ruach ‘elohim, Kaiser defends the traditional interpretation, “Spirit of God.” Kasier’s reasons involve a positive and a negative. Positively, Kaiser says that ‘elohim is used as a name for God and “not as an intensifying adverb such as ‘mighty'” throughout the account (p. 4). Negatively, Kaiser denies that there is any dependence on the Babylonian creation story which speaks of 8 winds being present (an argument used by his former teacher and others to suggest “wind” is the correct translation). Because the Hebrew phrase tohu wa vohu is best translated “empty and vacant” (p. 3) with tohu meaning “desert” in many passages (e.g., Deut. 32:10), Kaiser makes the interesting suggestion that the Creation may foreshadow (my terminology) God bringing his people through the desert (pp. 4-5). One of the most intriguing suggestions is that the Spirit’s hovering at creation is comparable to the cloud of glory overshadowing the tabernacle (Exod. 40:35), the Spirit’s overshadowing Mary at conception, and God’s overshadowing presence on the Mount of Transfiguration (Matt. 17:5). Kaiser concludes, “Thus the same figure of speech was used for the overshadowing presence and care of the Holy Spirit, whether it was at the creation of the earth, the conception of the incarnate Christ, or the magnificent appearance on the Mount of Transfiguration” (p. 5). The problem with this conclusion is that the Greek of the LXX (Septuagint) uses the same word in Exodus 40:35 that is used on Mary’s conception and the overshadowing on the Mount of Transfiguration, but the Greek word in Genesis 1:2 of the LXX is different. I suppose one might argue it is a synonym, but this makes an interesting proposal  less convincing in my eyes.

Genesis 2:7

Kaiser’s treatment of this verse faces the same problem just encountered above. Genesis 2:7 does not use the word ruach. Kaiser argues that the Hebrew word used here (neshmah) is a synonym of ruach. This may be true, but more evidence is needed to demonstrate this. One of Kaiser’s main points is, “Since God was also spirit, the breath breathed into Adam was more than mere physical breath; it was also spiritual breath” (p. 6). While I agree with this conclusion, I don’t see how it gives us any insight into the Holy Spirit in the Pentateuch.

Genesis 6:3

This is the famous passage on the sons of God and daughters of men and the growing mountain of sin that eventually led to the Flood. In the statement, “My Spirit shall not strive with man forever,” Kaiser sees the Spirit working to convict the world of sin, as elsewhere in Scripture.

Genesis 41:38

Pharaoh recognizes that Joseph possesses the Spirit of God.
Pharaoh recognizes that Joseph possesses the Spirit of God.

This verse contains Pharaoh’s declaration that Joseph is a “man in whom is the Spirit of God.” This recognition is connected with the wisdom and administrative ability that Joseph demonstrates. Some argue that because this statement is found in the mouth of a pagan, it is not a reference to the Holy Spirit. However, Kaiser argues that Joseph has already told Pharaoh that the gift of dream interpretation comes from God. I lean toward agreement with Kaiser on this interpretation, but I would also argue that in the larger context of Genesis, the reader is certainly to understand a reference to the Spirit of God even if Pharaoh meant something different. Kaiser makes the observation that “the role of the Spirit of God is frequently seen in connection with the leadership roles of major figures of the Old Testament” (p. 8).

Numbers 11:4-30

This passage relates how the Spirit that was upon Moses was distributed among 70 of the elders of Israel. Evidence that the Spirit was received came through the men prophesying. Thus this passage connects prophesying with one of the manifestations of the Spirit. The story concludes by saying that Joshua was jealous for Moses when he saw two men continuing to prophesy, but Moses  responded by saying, “Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Num. 11:29). Kaiser notes how this anticipates Joel’s prophecy in Joel 2:28-29. Further elaboration on this point would have been helpful. Is Moses saying that not all of God’s people have access to the Spirit?

Numbers 22:1-24:25

Although Balak wants Balaam to curse Israel, Balaam blesses Israel.
Although Balak wants Balaam to curse Israel, Balaam blesses Israel.

The last significant passage regarding the Holy Spirit in the Pentateuch, according to Kaiser, is found in the story of Balaam. Kaiser states, “Surprisingly the ruach ‘elohim was not limited to individual Israelites, but also rested on one who clearly was a Gentile and who lived outside Jewish territory” (p. 10). Even though King Balak of Moab had hired Balaam to curse Israel, Balaam was warned by God that he could not curse what God had already blessed. In spite of God’s warning in the famous passage about Balaam’s talking donkey, God allows Balaam to continue on his mission. Numbers 24:2-3 even speaks of the Spirit coming upon Balaam and records his words of prophecy. Kaiser notes that some believe Balaam sought to curse Israel through using sorcery, but he says this is uncertain. Regarding the Holy Spirit coming upon Balaam, Kaiser states, “Whether Balaam was a willing or unwilling recipient of the Holy Spirit’s work cannot be said at this distance from the event” (p. 10). I would add that the one thing that is certain is that Balaam does not have a good reputation in the rest of Scripture. Kaiser does say that this incident demonstrates “that God can bring his message occasionally through an unbelieving, or unwilling, speaker” (p. 11).

Evaluation of Kaiser’s essay on the Holy Spirit in the Pentateuch

 Although I have great respect for Walter Kaiser Jr., and have benefitted from many of his writings, I must admit to being disappointed by his treatment of the Holy Spirit in the Pentateuch. At places, Kaiser suggests interpretations that aren’t firmly anchored in the text. For example, his connection of the “overshadowing” passages with Genesis 1:2, or his treatment of Genesis 2:7 that doesn’t even use the term ruach. Furthermore, as noted above, his interpretation of Genesis 2:7 doesn’t offer any insight in understanding the role or nature of the Holy Spirit in the Pentateuch. My other criticism is that throughout his essay it seemed like Kaiser was approaching his intepretation of the text with an eye on the New Testament. This certainly has its place, but I would first suggest that the focus should be on what the text means in its present context and what that may tell us about the Holy Spirit. My suspicion seems confirmed when Kaiser takes an apologetic tone in his conclusion. Without quoting the entire conclusion, here is a sample statement: “In this regard, it is an unnecessary attenuation of the life, ministry and significance of the Holy Spirit to limit his appearance and real work until NT times, for not only does that bifurcate the higher order of the Trinitarian Godhead but it also removes credit from the Holy Spirit for the works he did during those times covered by Moses in the Pentateuch…” (p. 11).

On the positive side, the Pentateuch teaches us that the Spirit of God was present at Creation, and may convict or bring judgment (Gen. 6:3). The Holy Spirit can be given to leaders and administrators (Joseph, and the 70 elders), and prophesying can accompany the giving of the Spirit. Finally, the Pentateuch teaches us that the Holy Spirit can also be given to Gentiles, even Gentiles of dubious character, if it accomplishes God’s purposes.

Archaeology, Biblical Sites

Seeing the City of David: Part II

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Seeing the City of David

IrDavid1
Seeing the City of David has become a more pleasant and informative experience over the years. Here is a view of the entrance.

The first time I travelled to Israel was in 2005 on a tour with my church from Calvary Chapel York. I had anticipated coming to Israel all my life. When I was younger I wanted to study at the Hebrew University. Unfortunately, those plans never materialized. In 2000 my home church in the states planned a trip and Gloria and I were going, but the Intifada cancelled our plans. Needless to say, by 2005 (our next opportunity to go) I was chomping at the bit, and tops on my list was seeing the City of David. Imagine my disappointment when I discovered that a tour of the City of David wasn’t even on our list of sites to see! Seeing the City of David would have to wait until my next visit in 2006. As evidenced by my first tour in 2005, the City of David has not always been considered a “must see” site. But things have changed dramatically in the past 10 years. Archaeological excavations have continued to uncover dramatic finds, such as what some believe to be David’s palace (known as the “Large Stone Strucuture”), and the Canaanite tower that protected Jerusalem’s main water supply–the Gihon Spring.

On my recent visit (2015), I was impressed how seeing the City of David is becoming a more enjoyable and tourist-friendly experience. I was fortunate enough to visit Israel in 2005, twice in 2006 and again in 2007, 2008, and 2009. However, my current visit in February-March of 2015 was my first time back in 6 years. As everyone who is interested in Israel and the Bible knows, new discoveries are constantly being made. But one of the things that impresses me is how Israel continues to develop many of its sites, like the City of David, and make it a more informative and pleasant experience. This post is about the changes I have noticed between my earlier visits to the City of David, and my recent visit in 2015, as well as things you can expect to see and experience at the City of David.

Seeing the City of David: The Large Stone Structure

Seeing the City of David in 2006, once could look down through some boards to see the excavation of the Large Stone Structure in progress.
When seeing the City of David in 2006, one could look down through some boards to see the excavation of the Large Stone Structure in progress.

When I first visited the City of David in March 2006, Eilat Mazar was only a year into excavating what she, and others, now believe to be David’s palace. Today as you enter the City of David, you descend a few stairs to a platform that houses a ticket office, gift shop, bathrooms, and a small store. Underneath the platform are the results of Mazar’s excavation which can be accessed by a stairway that takes you down to the “Large Stone Structure.” Obviously, none of this was there when I first visited the City of David in 2006. Above is a photo I took of the excavation that was then in progress.

capitol
A reproduction of the Proto-Aeolic capital discovered by Kenyon. Such capitals are known to have adorned palaces and governmental buildings of the 1st Temple Period.

Today, not only can you descend the stairs to see the Large Stone Structure (which was also possible in some of my earlier trips), but there is a display of a few other significant findings. One of the most significant is an ornate Proto-Aeolic capital (The one at the site is a reproduction. The original is in the Israel Museum.). This capital was not found by Mazar, but by Kathleen Kenyon years earlier. However, it was one of the pieces of evidence that led Mazar to believe there was an Israelite palace in the area she ended up excavating. The result, of course, was the uncovering of the Large Stone Structure. Archaeologists are still debating whether this building dates to 1200 B.C. and, thus, to the Jebusite occupation, or to 1000 B.C. to the time of David. Either way it is clearly an old building and an important one.

Clay bullae discovered in the Large Stone Structure with names of individuals mentioned in the Book of Jeremiah.
Clay bullae discovered in the Large Stone Structure with names of individuals mentioned in the Book of Jeremiah.

Further confirmation of the significance of this building occurred with the discovery of two bullae that are from ministers in the court of King Zedekiah (the last King of Judah). Horovitz (City of David: The Story of Ancient Jerusalem) gives the following details: “The ‘Large Stone Structure’ remained standing until the Babylonian destruction of the First Temple in 586 B.C.E., as proven by pottery from the sixth century B.C.E. discovered at the site. A surprising find amidst the structure’s large stones delineated the time-frame in which the structure was destroyed. This was a bulla, a clay seal impression used for sealing scrolled documents written on parchment or papyrus, belonging to a high-ranking minister of the last king of Judah, Zedekiah. The minister’s name was Jehucal the son of Shelemiah…” (p. 117). Jehucal is mentioned in Jeremiah 37:3. Another bulla was subsequently discovered with the name Gedaliahu the son of Pashhur, another individual in the court of Zedekiah who is also mentioned in the book of Jeremiah (Jer. 38:1).

Seeing the City of David: The Canaanite Tower

Artist's conception of the Spring Tower.
Seeing the City of David in ancient times would ahve involved seeing this protective structure around the Gihon Spring. This is an artist’s conception of the Spring Tower.

The newest, and most dramatically altered, area in the City of David since my last visit, is the presentation of the ancient Canaanite walls and tower that protected the Gihon Spring. Archaeologists Ronny Reich and Eli Shukron have been excavating this area (near the bottom of the eastern hill where the Gihon Spring bubbles to the surface) since 1995. Over the years, as I observed this excavation I was excited about what would be learned. The Gihon was the main water source of ancient Jerusalem, but it is situated in a difficult place for an ancient city. For the protection of the city, the walls had to be built higher up the slope, but this meant the Gihon was exposed. This is fine during peaceful times, but during times of siege, this was a great problem. Along with tunnels carved out of the rock, the Canaanites built a large tower that came out from the city walls and enclosed the Gihon. This tower is usually called the “Spring Tower,” or “Pool Tower.” The drawing in the upper right is one artist’s conception of what the Spring Tower may have looked like.

The Spring Tower area. My visit in 2006.
The Spring Tower area. My visit in 2006.

What impressed me the most on my recent visit was how the vicinity around the Spring Tower has been transformed into a tourist friendly, and more informative area, than in my past visits. There are now two movies that run offering explanations of the area in Canaanite times and later, as well as offering visuals of what the Tower would have looked like.

ir david foundation
This photo from the Ir David Foundation shows a stairway in the back, as well as a walkway that takes you around the ruins of the ancient Canaanite walls.
Here is another view (courtesy of bibleplace.com) of the way it looks today.
Here is another view (courtesy of bibleplaces.com) of the way it looks today.

For more information on the Spring Tower, or Pool Tower as it is also known. Click on the following link: https://lukechandler.wordpress.com/2014/04/02/15-year-excavation-completed-at-jerusalem-gihon-spring-video/ Also, see the video link at the bottom of this article.

Seeing the City of David: Other Attractions

IMG_9969
This tunnel was the ancient drainage system that led from the Temple Mount down to the Pool of Siloam. Many Jews tried escaping through this tunnel when the Romans destroyed Jerusalem in 70 AD. That’s my wife Gloria bravely leading the way!

Of course a must on anyone’s list when seeing the City of David is Hezekiah’s tunnel. Hezekiah’s tunnel is the next stop after the Canaanite Tower. Exiting the tunnel brings one out at the steps of the ancient Pool of Siloam (John 9:7). One of the other new attractions that was not available on my last trip in 2009 is the tunnel that can be followed underneath the City of David, leading one all the way up to the base of the Temple Mount. There are actually two tunnels. The entrance to both is just outside Hezekiah’s tunnel. One tunnel shows the ancient street that existed in the time of Jesus that led from the Siloam Pool all the way to the Temple Mount. However, only a small portion of this street has been excavated. If you want to go all the way to the Temple Mount, you must enter the second tunnel which is actually a drainage system that goes underneath the ancient street. Our guide jokingly referred to it as the “sewer tour,” which is, in fact, what its purpose was in the 1st century.

IMG_9958
These tombs are believed to be the tombs of the Judean Kings, with the one on the left being identified by some as the possible tomb of David.

Besides exiting through Hezekiah’s tunnel, one can also opt to take the “dry” tunnel (which is an ancient Canaanite tunnel–I know, yet another tunnel!). The exit from the Canaanite tunnel actually brings you out in the middle of the ancient city near some of the ancient walls on the eastern slope of Jerusalem. A little further down the slope you can see the remains of what is believed to be the tombs of the Judean kings. One is even speculated to be King David’s tomb.

If you’ve never been to the City of David, hopefully this brief post will whet your appetite for seeing its many interesting discoveries. If you’ve been to the City of David, but it has been a few years, I think you’ll be as pleasantly surprised as I was about the continuing progress being made regarding both new discoveries and the tourist-friendly environment.

(For those who would like more information on the City of David, I have included a few links below that I have found helpful.)

Here is a brief video introducing the City of David: https://www.youtube.com/watch?v=KShWyvHYyvM

To watch a short video on the excavation of the ancient Canaanite Fortress: https://www.youtube.com/watch?v=iDRDjOxFSuc

Link to the City of David: http://www.cityofdavid.org.il/en/tours/city-david/city-david-tours-biblical-jerusalem

Archaeology, Biblical Sites

Tel Beersheba: My Impressions

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The following post is based on my visit to Tel Beersheba on March 2, 2015.

Tel Beersheba: Location

This map shows the Negev region in Israel. Tel Beersheba can be found at the center of the map.
This map shows the Negev region in Israel. Tel Beersheba can be found near the center of the map.

Tel-Beersheba is located in the northern Negev (“Negev” meaning “South,” so the southern area of Israel) east of the modern city of Beersheba. Tel Beersheba is situated in the heart of the Beersheba Valley, an area with rich soil for cultivation. However, the valley sits near the edge of the desert and receives little rainfall. Beersheba is, of course, famous in the Bible as one of the places where Abraham and Isaac stayed (Gen. 21:22-34; 26:15-33), although Tel-Beersheba did not exist in their day. There are many other ancient sites in the area, even some buried beneath the modern city of Beersheba, and it is probably one or more of these sites that would have existed in the time of Abraham and Isaac (some scholars think that a site known as Bir es-Saba’ may be the site of the patriarchs).

The New Encyclopedia of Archaeological Excavations in the Holy Land. There are currently 5 vols. available.
The New Encyclopedia of Archaeological Excavations in the Holy Land. There are currently 5 vols. available.

The Negev region around Tel Beersheba is more hilly than I expected, and I learned that the Tel sits on a hill that overlooks the Beersheba and Hebron valleys. “The city that developed at Tel Beersheba is located at an important crossroad: Mount Hebron in the north; to the Judean Desert and the Dead Sea in the east; to the Coastal Plain in the west; and to the Negev hills, Kadesh-Barnea and Elath in the south” (Ze’ev Herzog, The New Encyclopedia of Archaeological Excavations in the Holy Land, vol. 1, ed. Ephraim Stern, 1993, pp. 167-173–some of the information from this post comes from this source, see photo on the left). In biblical times, Beersheba, which was alloted to the tribe of Simeon (Josh. 19:1-2), was known for being the southern boundary of Israel. “From Dan to Beersheba,” is a well-known expression in the Old Testament (e.g., Judg. 20:1; 1 Sam. 3:20; 2 Sam. 3:10) describing the entire land from north to south.

Tel Beersheba: History

An aerial view of Tel Beersheba
An aerial view of Tel Beersheba borrowed from http://shalomisraeltours.com/

Tel Beersheba consists of 9 different layers (or strata). It was originally inhabited in the 4th millenium B.C., but was then abandoned for 2,000 years and only resettled during the beginning of the Iron Age (for Old Testament readers, this is the period of the Judges and dates from 1200-1000 B.C.). The city was continuously inhabited for about 500 years and experienced a violent destruction, probably at the hands of the Assyrian King Sennacherib in 701 B.C. Sennacherib boasts to have destroyed 46 fortified cities in Judah and left Judah’s King Hezekiah “like a bird in a cage” inside Jerusalem. The first four strata (IX-VI) date to the Judges era. The city was not fortified early on and consisted of simple dwellings with houses gradually appearing in later layers. Stratum VIII shows evidence of the first houses and it is suggested that these houses mark the progress toward a permanent settlement and may reflect the time period of Joel and Abijah, the sons of Samuel, who were appointed judges in Beersheba (1 Sam. 8:1-2).

This photo shows a storage room to the right of the main gate of the city upon entering. Notice the line that separates the original walls from the reconstruction.
This photo shows a storage room to the right of the main gate of the city upon entering. Notice the line (center wall) that separates the original walls from the reconstruction.

The time period most clearly reflected at Tel Beersheba is what is known as Iron Age II–specifically, 1000-700 B.C., the time of the united kingdom (David and Solomon), through the time of Hezekiah (the Judean monarchy). This consists of Stratum V-II, but it is particularly Stratum II (which represents the final destruction stage) that is most apparent. The city was clearly laid out according to a plan and I was struck by the fact that Tel Beersheba allows you to picture what a small fortified city in Judah would have looked like. The gate, houses, governmental buildings, and the streets have all been uncovered. In fact, the original excavation (led by the well-known Israeli archaeologist Y. Aharoni from 1969-1975) took great care to not only preserve the original walls, but also to rebuild part of the walls with the original material. The reconstructed area can be seen today by a line that marks the original from the reconstruction (see my photo at right).

 A modern tower has been constructed at Tel Beersheba that allows one a wonderful view of the layout of the city. The following photos show the city from left to right from the vantage point of the tower.

Tel Beersheba
Tel Beersheba
Tel Beersheba
This view of Tel Beersheba shows the city square ( upper middle to right of the photo). The “governor’s palace is just to the left of the city square.
Tel Beersheba
This view of Tel Beersheba shows the city gate (upper middle) and the storage room to the left of the gate.

Tel Beersheba: Important Discoveries

The 4-horned altar from Tel Beersheba which is now located in the Israel Museum.
The 4-horned altar from Tel Beersheba which is now located in the Israel Museum.

One of the interesting discoveries at Tel Beersheba was of a four-horned altar. This altar helps to confirm that Beersheba had a “high place.” Aharoni (the original excavator) believed that it provided proof of a temple in the city (similar to Arad, click here to read my article on the temple at Arad). The parts of the altar were found incorporated into one of the storehouse walls (see photo of storehouse above), which suggests it was dismantled during the cultic reform carried out by Hezekiah (2 Kings 18:1-6). The prophet Amos denounces those who worship at Beersheba (Amos 8:14). He compares it to the “sin of Samaria” and the false temple at Dan (see my article on Tel Dan here), which may suggest that Aharoni was right about an actual temple existing in Beersheba.

I am standing in a typical Israelite 4-room house at Tel Beersheba.
I am standing in a typical Israelite 4-room house at Tel Beersheba.

Although 4-room houses are not an unusual discovery–they were the common Israelite house of the First Temple period–I was surprised how many were uncovered at Tel-Beersheba. The photo at the right shows me standing in a typical 4-room house. These houses consisted of 3 parallel rooms with one long room against the back of the house. Based on the housing available, estimates of the population of Tel Beersheba are small. The inhabitants appear to have numbered no more than 300-400. The reason for this, however, is because it was a special admistrative and defensive city. Therefore, the city consisted of officials, soldiers, and their families.

My friend and host in Beersheba, Howard Bass, standing in the governor's palace.
My friend and host in Beersheba, Howard Bass, standing in the governor’s palace.

The most impressive building at Tel Beersheba is what is referred to as “the governor’s palace.” This is the building that was used by the commanders of the city and (as noted in the photo above) it is situated near the city square. This building consisted of 3 large reception halls, plus two dwelling units, and a kitchen and storeroom. Down the street is another large structure called the “Basement House.” The special characteristics of this building caused Aharoni to suggest that this was the area where the temple in Beersheba had originally stood. All of the rooms of this building had their foundations dug down to bedrock and the space between the rooms was filled with earth. This could have been the result of Hezekiah’s destruction of the temple at Tel Beersheba.

Bible Walks has helpfully provided a plan of the city, showing it's significant structures. For more info go to http://www.biblewalks.com/Sites/TelBeerSheba.html
Bible Walks has helpfully provided a plan of the city, showing it’s significant structures. The basement house can be found in the upper corner in blue, while the governor’s palace is in yellow at the bottom left. For more info go to http://www.biblewalks.com/Sites/TelBeerSheba.html
This photo also from biblewalks.com provides a nice overview of some of the important places at Tel Beersheba.
This photo also from biblewalks.com provides a nice overview of some of the important places at Tel Beersheba.

The water system at Tel Beersheba is also very impressive. Besides the ancient well that sits in front of the city gate (dated to about 1200 B.C.), there is a huge reservoir than can be accessed by going down a long stairway and into a tunnel that has been carved out of the rock. This water system was excavated by Ze’ev Herzog between 1993-1995, who formerly worked with Aharoni and took over the excavation in 1976 after Aharoni died. The system, as is the case in other cities as well, was built to access the water supply during times of siege. It consists of three parts: 1) A shaft 17 meters deep with a flight of steps; 2) a reservoir hewn into the chalk rock and thickly plastered, divided into five spaces, with a total capacity of about 700 cubic meters; 3) a winding channel that led flood waters from the Hebron streambed into the reservoir (this information is taken from the brochure at Tel Beersheba). Below are a few photographs I have taken of this impressive system.

The shaft leading to the reservoir at Tel Beersheba
The shaft leading to the reservoir at Tel Beersheba
The entrance to the tunnel at the bottom of the shaft at Tel Beersheba
The entrance to the tunnel at the bottom of the shaft at Tel Beersheba
One of the reservoir compartments inside the tunnel at Tel Beersheba.
One of the reservoir compartments inside the tunnel at Tel Beersheba.

Finally, I’ll end my tour of Tel Beersheba where I probably should have started–at the gate of the city! The first photo shows the gate and the second shows the old well that sits out in front of the gate.

The city gate at Tel Beersheba
The city gate at Tel Beersheba
The old well near the gate at Tel Beersheba.
The old well near the gate at Tel Beersheba.

Tel Beersheba isn’t usually on the list of top spots to see in Israel. For one thing, it’s a bit out of the way, and for another, it can’t be identified with Abraham or Isaac. However, if you can sqeeze in a visit while you’re in Israel, I definitely believe it’s worth the time and the 15 shekel entry fee. It will give you one of the best views (if not the best) of the layout of an ancient Israelite fortress city. After all, Elijah stopped here (1 Kings 19:3), why shouldn’t you?

(All photos are my own unless otherwise noted. They may not be sold or used for commercial purposes, but they may be freely used for educational purposes)

Archaeology, Biblical Sites, Did You Know That

The City of David: Lost to History

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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.

Book Reviews, Commentaries, The Book of Genesis

Exploring the Old Testament: Vol. 1 The Pentateuch

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Exploring the Old Testament: Vol. 1 The Pentateuch

Exploring the Old Testament: Volume 1 The Pentateuch, is available from Amazon USA / UK
Exploring the Old Testament: Volume 1 The Pentateuch, is available from Amazon USA / UK

The Exploring the Old Testament (as well as Exploring the New Testament) Series, has similar goals to the “Encountering Biblical Study Series” (see my review here on Encountering the Book of Genesis), and the “Teach the Text Series” (see my review here on 1&2 Samuel in the Teach the Text Series). Each of these series focuses on providing the beginning Bible student with an overview of a certain book or certain portion of Scripture. The goal is to introduce the reader to the main teachings and issues involved. The biggest difference with the Exploring the Old Testament Series is that it focuses on larger blocks of Scripture (The Pentateuch, the Historical Books, etc.). The author of this volume, Gordon Wenham is Senior Professor of Old Testament Emeritus at the University of Gloucestershire and is currently lecturing at Trinity College, Bristol. Ever since his commentary on Leviticus in the New International Commentary Series published in the late 70s, Wenham has been a favorite author and commentator of mine. You can always expect to learn something new. His books are always insightful and clearly written.

Contents of Exploring the Old Testament Vol 1: The Pentateuch

Gordon J. Wenham, author of "Exploring the Old Testament Vol 1: The Pentateuch."
Gordon J. Wenham, author of “Exploring the Old Testament Vol 1: The Pentateuch.”

For a book with only 199 pages of text, Wenham covers a lot of territory and packs in a lot of information! There are 11 chapters (including a 1 page “Epilogue”). Chapter 1 begins by asking, “What is the Pentateuch? Basic Features.” Wenham discusses the name, the genre, why there are 5 books, and other introductory questions. Chapters 2-7 present an overview of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Each chapter looks at particular issues and problems related to each book, and gives a chapter by chapter commentary over the entire book. The reason that it takes 6 chapters to discuss 5 books is because Wenham spends 2 chapters on Genesis (dividing his discussion between Genesis 1-11 and then 12-50). Like the “Encountering Biblical Studies” (EBS), each chapter of “Exploring the Old Testament” includes maps, charts and tables. This volume on the Pentateuch, however, unlike EBS, does not include photos, which I believe is a wise choice. As noted in my review of “Encountering the Book of Genesis” (see link above), the reproduction of black and white photos tends to come out very poorly. When Wenham has felt the need to reproduce a particular image, it has been drawn rather than photographically reproduced. All of the drawings, maps, charts, etc., have been done by Wenham’s son Christopher, who has done an admirable job. I found the charts to be particularly helpful. Wenham frequently includes charts to show parallels or demonstrate differences in the text. Wenham also includes text boxes. Some of these highlight special issues such as “Egypt in the Joseph Story,” in the Book of Genesis (p. 53), or “Further Reflection on the Census Results,” in the Book of Numbers (p. 106). Many of the boxes are labeled “Digging Deeper.” Wenham explains these boxes to the reader by stating, “I want you to get out of the tourist bus and explore the terrain for yourself before you move on to the next issue” (p. xiv). These boxes are designed to present thought provoking questions and assignments that allow readers to do some “digging” for themselves. Here are a few sample topics: “Ancient Marriage Customs” (p. 48), “Making Sense of Sacrifice” (p. 86), “The Chosen Place of Worship in Deuteronomy” (p. 134), and “Claims of Mosaic Authorship” (p. 160).

The final chapters of Exploring the Old Testament Vol. 1: The Pentateuch (chaps. 8-10, not counting the “Epilogue”), include 3 important areas of discussion. Chapter 8 looks at the “Theme of the Pentateuch.” This chapter is a wonderful example of how this series seeks to present the Big Picture. Wenham approaches the theme of the Pentateuch with a  brief historical survey of what recent scholarship thinks. This not only gives the reader ideas on the main theme, it also introduces him or her to modern scholars and their thoughts on the Pentateuch (By the way, every chapter ends with a select bibliography for further reading and study). Wenham evaluates the various positions presented and then concludes with his own view of the theme of the Pentateuch. His conclusion is: “The theme of the Pentateuch is the fulfilment of the promises to the patriarchs, which are a reaffirmation of God’s original intentions for the human race, through God’s mercy and the collaboration of Moses” (p. 157).

Exploring the Old Testament is available in both hardback and softcover editions.
Exploring the Old Testament is available in both hardback and softcover editions.

In chapter 9, Wenham deals with the “Composition of the Pentateuch.” Some readers may be tempted to skip this section because it deals with the history of how scholars think the Pentateuch came into existence. I was tempted to skim it very quickly, not because I find this subject uninteresting, but because I have read many other summaries on this topic. However, I found Wenham’s treatment to be the best survey on this subject that I have ever read. He seeks to present each position clearly and fairly, allowing the reader to judge and evaluate the various theories and approaches. As in the previous chapter, Wenham also shares some of his thoughts on the production of the Pentateuch.

Chapter 10 entitled, “The Rhetoric of the Pentateuch,” is closely connected to chapter 9. Here the focus is not on how the Pentateuch came to be, but when. Based on the theories from the previous chapter, Wenham walks the reader through the various historical periods of Israel’s history asking the question “What would the original readers have learned if the Pentateuch had been written in this particular historical period?” The periods include the time of Joshua, the united monarchy (David and Solomon), the time of Josiah (7th century B.C.), and the post-exilic period (5th century B.C.). Wenham states the values of each historical situation and allows readers an opportunity to decide for themselves. Although Wenham doesn’t seek to prejudice the reader by naming a particular historical period that he thinks the Pentateuch was completed by, it seems (by reading between the lines, and being familiar with his commentary on Genesis!), that he would opt for an earlier period rather than a later one.

Evaluation: Exploring the Old Testament Volume 1

This volume concludes with an Epilogue, a short glossary of terms, and a subject index. As noted at the outset, Wenham has done a masterful job of packing a lot of information into a thin volume. This is an excellent text for anyone seeking to gain basic knowledge about the first 5 books of the Bible. Given the purpose, I cannot note any particular weakness. I would only say that if someone was looking for a little more indepth treatment of a particular book (such as Genesis), the EBS series, or the “Teach the Text” series would be better (although there is no Genesis commentary in the “Teach the Text” series yet). But if the Big Picture is what you’re after (and in my opinion getting the Big Picture is the best way to begin), then you can’t go wrong with this volume. As a teacher, it is exciting to see publishing companies coming out with excellent introductory series for the beginning Bible student. All 3 series mentioned in this article (EBS, Teach the Text, and the Exploring series) are well worth the investment of the student’s time and money. In conclusion, I highly recommend Exploring the Old Testament Volume 1: The Pentateuch.

Buy Exploring the Old Testament Volume 1: The Pentateuch at Amazon USA / UK or From IVP Academic

  • Series: Exploring the Old Testament (Book 1)
  • Hardcover: 223 pages
  • Publisher: IVP Academic (September 5, 2008)
  • Language: English
  • ISBN-10: 083082541X
  • ISBN-13: 978-0830825417
  • Product Dimensions: 7 x 0.9 x 10 inches

(Special thanks to IVP for providing this review copy in exchange for a fair and unbiased review!)