Category Archives: Archaeology

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.

Top 10 Biblical Archaeology Discoveries in 2014

Top 10 Biblical Archaeology Discoveries in 2014

Biblical Archaeology Review (BAR) has just released its top 10 biblical archaeology discoveries for this past year. For those of you who do not subscribe to BAR but are interested in biblical archaeology, I thought I’d share those top 10 discoveries. I will list them in the order they appear in the BAR article, although it doesn’t appear that the order has anything to do with their significance. I have included many links throughout this post that lead to further information on each discovery, including some video links that I think you’ll find interesting. While all of the discoveries are not directly related to biblical archaeology (i.e., some do not relate to a particular text or event), they do concern the biblical period and give us a broader understanding of the biblical world.

The translation of the "Ark Tablet" no larger than a mobile phone is one of biblical archaeology's great discoveries in 2014.
The translation of the “Ark Tablet” no larger than a mobile phone is one of biblical archaeology’s great discoveries in 2014.

1. The Ark Tablet–This small mobile phone-sized object has been known about for years, but has only recently been translated by Dr. Irving Finkel who is the curator in charge of cunieform (ancient Babylonian script) clay tablets at the British Museum (you can read his own story about it here in The Telegraph). This tablet dates somewhere between the years 1900-1700 B.C. and describes in detail the building of an ark. Students of Genesis are probably familiar with the fact that there are several ancient versions of a flood that include a hero buidling an ark. Among these are the Gilgamesh Epic and the Atrahasis Epic. These accounts have interesting similarities with the biblical story of Noah, as well as important differences. The Ark Tablet is apparently related to the Atrahasis Epic and describes the ark as a circular vessel, similar to a vessel known as a coracle still used today in some places. Of course, the ark is described as being much larger. One other interesting feature of the Ark Tablet is that it mentions the animals on the boat in pairs (two each, or two by two). For more information you can read Finke’s article in The Telegraph (see link above). Articles are also available at Mail Online, and at BAR’s Bible History Daily (if you’re are a subscriber).

Phylacteries containing Dead Sea Scroll texts. Another biblical archaeology discovery in 2014! Photo: The Leon Levy Dead Sea Scrolls Digital Library.
Phylacteries containing Dead Sea Scroll texts. Another biblical archaeology discovery in 2014! Photo: The Leon Levy Dead Sea Scrolls Digital Library.

2. Qumran phylacteries revealing 9 new Dead Sea Scrolls–Just to be sure everyone understands what this discovery entails, allow me to provide a few definitions. The Dead Sea Scrolls are, of course, the world-famous discovery from the 1950s that gave us copies of the Old Testament text 1,000 years older than any we had previously. Qumran is the archaeological site believed by most scholars to be the community that produced and/or preserved these scrolls which were discovered in 11 different caves throughout Dead Sea area. Phylacteries (or teffelin–the Jewish word) are small leather boxes containing texts from the Jewish law worn on the forehead or arm by Jews as they recite certain prayers. When a CT scan was performed on a phylactery uncovered at Qumran, it was found to contain a text. This led to a further investigation of other phylacteries at the Dead Sea Scroll lab at the Israel Museum. In total 9 new texts were discovered. It is a delicate process to remove and unroll these texts, so they have yet to be deciphered. When examined, however, they should contribute yet another witness to the ancient text of the Hebrew Bible. For further information on this discovery click on this article in The Times of Israel.

The Spring Citadel, a 3800 year old Canaanite fortress recently unearthed.
The Spring Citadel, a 3800 year old Canaanite fortress recently unearthed.

3. Canaanite Fortress in the City of David–Archaeologists Ronny Reich and Eli Shukron have been excavating in the ancient City of David for the last 19 years. In 2014 a monumental Canaanite fortress dating to the 18th century B.C. (1700-1800 B.C,) was uncovered. This fortress, called the “Spring Citadel” by archaeologists because it protects the Gihon Spring (link = youtube video), is believed to be the fortress referred to in 1 Samuel 5:6-7 that David conquered. It is also the location where Solomon was anointed king (1 Kgs. 1:32-34). The walls are 23 feet thick and consist of stone blocks up to 10 feet wide! This means it is the largest Canaanite fortress ever discovered. The significance of this discovery demonstrates that Jerusalem was an important city in Canaanite times, contrary to the theory of some more liberal scholars who insist that it was no more than a tiny insignificant city in David’s time. For more information see this article at jewishpress.com or this article at the Jerusalem post. You can also view a video at this link.

A possible image of Alexander the Great in the Jewish synagogue in Huqoq.
A possible image of Alexander the Great in the Jewish synagogue in Huqoq.

4. Mosaic at Huqoq–Huqoq is a small village in Lower Eastern Galilee, 3 miles west of Magdala (Mary Magdalene’s home). This discovery is not directly related to biblical archaeology, but concerns a possible incident in Jewish history. The Jewish historian Josephus reports that when Alexander the Great was conquering the Persian empire that he stopped near Jerusalem to pay homage to the Jewish high priest and the God of Israel. Scholars are not certain how factual this account is, but recently at Huqoq a mosaic floor has been uncovered in a 5th century A.D. Jewish synagogue that appears to depict this meeting related by Josephus. For more information on the excavation at Huqoq click on this link.

The entryway recently uncovered at Herodium.
The entryway recently uncovered at Herodium.

5. Monumental Entryway to Herod’s Palace at Herodium–Herod the Great had many palaces and fortresses throughout his kingdom. Herodium was one of them and is located 7.5 miles south of Jerusalem and roughly 2 miles from Bethlehem. Based on information from Josephus, Herod is believed to have been buried at Herodium. It is also possible that the soldiers that Herod dispatched to slaughter the children of Bethlehem came from Herodium (Matt. 2:16). The entryway which was discovered consists of a series of arches measuring 65 feet high, 65 feet long, and 20 feet wide. According to the BAR article, “The excavators believe the corridor was backfilled in the process of turning the entire hilltop complex into a massive royal burial mound when Herod became aware of his imminent death.” For further information, click on this link from the Hebrew University of Jerusalem.

Coins dated to the First Jewish Revolt against Rome.
Coins dated to the First Jewish Revolt against Rome.

6. Coins from the First Jewish Revolt–Excavations along a main highway between Jerusalem and Tel-Aviv revealed a house built in the 1st century B.C. and later destroyed in the revolt against Rome in 69/70 A.D. In the ground underneath the house a ceramic box was found containing 114 coins each containing the words, “To the Redemption of Zion,” and dated “Year 4” (meaning the 4th year of the revolt = 69/70 A.D.). The money box was apparently hidden by the owner in hopes of recovering it later. For further information of this discovery see this link on the IAA (Israel Antiquities Authority) Press release.

7000 year old copper awl.
7000 year old copper awl.

7. 7,000 year-old copper awl–The discovery of a small 4 cm (1.6 inch) awl may not seem significant to some, but actually it has important ramifications. The awl was found in the grave of a wealthy woman who lived in the Jordan Valley around the 5th-6th millenium B.C. The site is known as Tel-Tsaf, and this discovery demonstrates that metal was available in this area hundreds of years earlier than previously thought. The importance of this discovery, the Canaanite fortress mentioned above (see #3), and the Canaanite Temple mentioned below (see #8), is that all these discoveries suggest much more advanced conditions in ancient Canaan than archaeologists and scholars previously thought. This understanding supports the biblical portrayal of an advanced culture in Canaan very well. Some scholars have attacked the biblical account believing that authors who lived much later (e.g., the exilic period) projected their own culture back on the time of the patriarchs and early Israelite period. In other words, the argument by these scholars is that the biblical writers wrote anachronistically. But the discoveries that continue to be made seem to support the idea that the biblical authors knew what they were talking about! For more information on the discovery of this awl click on the following link from sci-news.

The great temple complex at Megiddo reveals a more complex society than previously thought.
The great temple complex at Megiddo reveals a more complex society than previously thought.

8. The Great Temple at Megiddo–The discovery of a very large Early Bronze Age I (3500-3300 B.C.) temple at Megiddo, six times the size of an average temple of its type, was a complete surprise to archaeologists. A temple of this size requires a complex social and political structure that was not believed to exist in the Levant (the geographical area comprised of Syria, Lebanon, Israel, Palestine, and Jordan) during this time. The temple is the most monumental structure so far uncovered in the Levant during this time period.  Archaeologists have also been excavating an area to the east of Megiddo known as “Tel Megiddo East,” which provides further confirmation that during the Early Bronze Age I a prosperous and complex society existed at this location. This challenges the view which saw this area and time period as consisting of only small village societies. See my comments in #7 above for the significance of this new evidence. More information is available at this link and especially at this link at ASOR. For general information on the biblical significance of Megiddo, see my article here.

Animal bones offer new insights on social status
Animal bones offer new insights on social status

9. Social status and the Copper mines at Timna–The Timna referred to here is not the Philistine city known from the Samson story (spelled Timnah–Judg. 14:1), but the Timna of ancient Edom located south of the Dead Sea. This area was famous in the ancient world for its copper mining. Being forced to mine copper was one of the most terrible fates a person in the ancient world could imagine. It was reserved for the lowest of slaves, usually criminals. Until recently it was assumed that those involved with copper production were all slaves. But a recent study of animal bones suggests that the industrial workers had it better than the slaves in the mines. Researchers contend that the animal bones in the industrial area demonstates that they received better cuts of meat than the slaves in the mines. Examination of ancient peoples’ diets by examining animal bones, plants, and grains that remain in ancient bowls are just some of the more interesting ways that archaeology is helping to present a more nuanced view of ancient society. For a more indepth treatment of this topic click here.

6500 year old skeleton from Ur.
6500 year old skeleton from Ur.

10. 6500 year old skeleton from Ur–This last discovery was originally made in an excavation that took place in 1929/30 at the ancient site of Ur in Mesopotamia. The story sounds more like an “Indiana Jones and the Lost Ark” movie plot. The skeleton dug up in 1929/30 was put in a box in the basement of the Penn museum and contained no identifying information. When the Penn Museum and British Museum decided to do a joint exhibition entitled, “Ur of the Chaldees: A Virtual Vision of Wooley’s Excavations” (Wooley being the archaeologist from the 1929/30 excavation), the unaccounted for skeleton was matched up with the data from Wooley’s excavation records. After 85 years in the Penn Museum basement, the skeleton has finally returned to the land of the living! You could say, “he once was lost, but now is found!”

So this is BAR’s top 10 biblical archaeology discoveries for 2014. Some, like the phylacteries and our skeleton friend from Ur, might be more properly termed “rediscoveries.” Others, it could be argued, have little to do with “biblical archaeology,” but nonetheless they are interesting and they help to paint the bigger picture of the ancient Near Eastern world.

Caesarea Maritima

Caesarea Maritima

Caesarea is located on the north western coast.
Caesarea is located on the north western coast. (It can be found left of center in the above picture inside the rectangular box.

Caesarea Maritima, located about 65 miles northwest of Jerusalem on the coast, was one of Herod the Great’s most impressive building accomplishments. The name Caesarea Maritima is used to distinguish it from the well-known Caesarea Philippi, located northeast of the Sea of Galilee. Originally, Caesarea Maritima was the site of an old dilapidated town known as Strato’s Tower, but Herod transformed it between the years of 21 B.C. to 9 B.C. into a magnificent harbor city and renamed it in honor of Caesar Augustus. Before the creation of Caesarea, the area ruled by Herod had no harbour. The only natural harbour in the area was at Haifa, farther to the north and outside of his domain. It is difficult to overstate the enormity of Herod’s accomplishment. “Caesarea was the first artificial harbor constructed in the ancient world” (IVP Dictionary of New Testament Background, p. 176). The success of this man-made harbor depended on the new invention of hydraulic concrete, used for the first time at Caesarea.

Israel Aerial View
The man-made harbor at Caesarea Maritima

Pontius Pilate, Jews and Gentiles at Caesarea

This inscription found in the theatre at Caesarea includes the name of Pontius Pilate
This inscription found in the theatre at Caesarea includes the name of Pontius Pilate

Although Caesarea Maritima had a mixed population, it was created as a gentile city. This is most evident from the Temple to Augustus and Roma that was built “centrally located and adjacent to the inner harbour area” (IVP Dictionary of NT Backgrounds, 176). This means that as a ship sailed into the harbor, the first sight would have been of this imposing temple; no doubt a site that would have inspired a sense of awe in a gentile, while creating a sense of consternation and repulsion to a faithful Jew. This mixture of populations with very different viewpoints would cause constant problems in Caesarea.  Josephus relates one such incident, when after recently arriving as governor of Judea, Pontius Pilate marched his army into Jerusalem with the Roman standards proudly displayed and posted them in front of the Temple. The Roman standards were offensive to the Jews because of the animal imagery they contained. The Romans knew this and normally avoided such a display. Many Jews came to Caesarea and complained to Pilate that the standards be removed. On the sixth day, Pilate stationed his soldiers in the crowd with their weapons hidden. As he sat on the judgment seat and the Jews brought their complaint once again, Pilate had the soldiers draw their swords and threaten the Jews with death. The Jews bared their necks and said they would rather die than allow their law to be profaned. As a result, Pilate backed down (Josephus, Antiquities of the Jews, 18.3.1). Considering this story involving Pilate, it is interesting that Caesarea has yielded the only physical evidence for his existence. During archaeological excavations an inscription was uncovered from the theatre dedicating the theatre to the emperor Tiberius, while also mentioning Pilate as the governor of Judea (see the photo at the right).

Later problems between Jews and Gentiles in Caesarea would result in the slaughter of 20,000 Jews and lead to the outbreak of the Jewish War against Rome. This war, which began in 66 A.D., eventually resulted in the destruction of Jerusalem and the Jewish Temple.

Caesarea: Capital of Roman Judea

Herod's swimming pool at the backside of his palace in Caesarea
Herod’s swimming pool at the backside of his palace in Caesarea

Caesarea became a source of wealth for Herod because it opened up the shipping trade, and thus became a major supply of revenue for his kingdom. Herod built a luxurious palace, including a swimming pool that jutted out into the ocean, the remnants of which can still be seen today. After Herod’s son Archelaus was deposed (6 A.D.), Judea became a Roman province ruled by a governor and the capital was located at Caesarea. Thus Herod’s palace became the residence of the Roman governor, who normally travelled to Jerusalem only during important occasions such as the Jewish feasts (Passover, Pentecost, Tabernacles, etc.) . The city contained many lavish buildings all in the Hellenistic (Greek) style. This included a bathhouse, theatre, various temples and governmental buildings. The city was laid out according to other major Roman cities and included paved streets and sophisticated water and sewer systems.

Just outside of Caesarea are the remants of the ancient aqueduct that Herod built to supply the city with water. The aqueduct stretched 13 miles from Mount Carmel to Caesarea.
Just outside of Caesarea are the remants of the ancient aqueduct that Herod built to supply the city with water. The aqueduct stretched 13 miles from Mount Carmel to Caesarea.
A bathhouse in Caesarea.
A bathhouse in Caesarea.

Caesarea in the New Testament

Caesarea is frequently mentioned in the Book of Acts. Peter was sent by the Lord to share the gospel with a centurion named Cornelius who lived in Caesarea (Acts 10). This event opened the door for the proclamation of the gospel to the Gentiles (Acts 11:18). How interesting that a city known for ethnic struggles between Jews and Gentiles would be the place that God chose to send the Jewish apostle Peter to proclaim the gospel to the Gentile Cornelius! According to the story, Peter had many reservations and had to be convinced by the Lord to go to the house of Cornelius. Could it be that some of the ethnic tension that Caesarea was known for contributed to his hesitation?

It is possible that Philip, known as “The Evangelist” planted the first church in Caesarea. After teaching and baptizing the Ethiopian Eunuch, Philip is said to have preached in many of the cities along the coast, ending up in Caesarea (Acts 8:40). When Paul visited Caesarea later, on his way to Jerusalem, he stayed in Philip’s house where we are also told that Philip had “four virgin daughters who prophesied” (Acts 21:8-9).

The theatre in Caesarea where Herod Agrippa I was struck by God (Acts 12:19-23)
The theatre in Caesarea where Herod Agrippa I was struck by God (Acts 12:19-23)
Where Gloria and I are sitting is believed to be the place where kings and governors would have sat in the theatre.
Where Gloria and I are sitting is believed to be the place where kings and governors would have sat in the theatre.

One of the most famous stories in Acts involving the city of Caesarea concerns the very popular monarch, at least among the Jews, Herod Agrippa I (grandson of Herod the Great). Agrippa appeared in the theatre in radiant royal clothing and gave an oration to the crowd. Following his speech the multitudes shouted, “The voice of a god and not of a man!” Because he did not give the glory to God, Herod Agrippa I was struck immediately with a fatal illness (Acts 12:19-23). Josephus’s account corroborates the story in Acts by rendering a very similar version of events.

Looking at the area where Herod's palace was located.
Looking at the area where Herod’s palace was located.
Some believe that this part of the palace (where everyone is standing) is the area where Paul would have appeared for his trial.
Some believe that this part of the palace (where everyone is standing) is the area where Paul would have appeared for his trial.

Caesarea appears a final time in the Book of Acts as the city of Paul’s imprisonment. After being arrested on the Temple Mount due to false charges of having brought a Gentile with him, Paul was put in prison in Jerusalem (Acts 22:23-30). When a plot was uncovered that certain Jews had planned to kill Paul, he was sent with a Roman escort to Caesarea to appear before the Roman governor, Felix (Acts 23:20-35). Paul ended up staying in prison for 2 years in Caesarea. During that time, he not only appeared before Felix, but also before the new governor, Festus. Festus, who did not understand Jewish law, invited King Herod Agrippa II (son of Herod Agrippa I) to hear Paul’s case (Acts 25-26). Paul’s stay in Caesarea ended when he appealed to Caesar and was sent to Rome.

The Later History of Caesarea

Caesarea continued to grow and expand after the first century. In the time of the emperor Hadrian (117-138 A.D.) a second aqueduct was built. A hippodrome was also built (see photo below). It was one of the larger hippodromes of the Roman empire and could seat over 30,000 people (Interpreter’s Dictionary of the Bible Supplementary Vol., p. 120). Christians continued to live in Caesarea and two of its more famous residents were the great theologian and Bible scholar Origen, and Eusebius who created the first history of the Church. Caesarea continued to thrive until 614 A.D. when it was captured by the Persians. Shortly afterward in 639 A.D. it was destroyed by the Arabs.

Standing on the racecourse of the hippodrome, looking back toward Herod's palace
Standing on the racecourse of the hippodrome, looking back toward Herod’s palace
Looking down at the hippodrome built in the time of the emperor Hadrian.
Looking down at the hippodrome built in the time of the emperor Hadrian.

 

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

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!

 

Temple of Human Sacrifice: Amman Jordan

Temple of Human Sacrifice: Amman Jordan

Jephthah sacrifices his daughter
Jephthah sacrifices his daughter

In a recent post on my series “Violence in the Old Testament” I refer to the story of Jephthah from Judges 11 (The Moral Failure of Biblical Characters Part 7). In this article I noted that the stories of moral failure are not written for us to emulate, but are written as warnings when we stray from God’s Word. Jephthah is famous for sacrificing his daughter due to a foolish vow that he made (Judg. 11:30-40). In the article I suggested that Jephthah imitates his enemy, the Ammonites, (and Moabites as well), by offering a human sacrifice. Confirmation of this view may come in the most recent issue of BAR (Biblical Archaeology Review, vol 40, No. 5, 2014, pp. 6, 57), where editor Hershel Shanks speaks about what is believed by many to be the discovery of a temple of human sacrifice. This temple is situated in the city of Amman, Jordan near the airport. The city of Amman has retained the ancient name of the people that once occupied this area, the Ammonites.

This temple was first excavated in 1955 by Australian archaeologist John Basil Hennessy (a diagram of the temple, drawn by Hennessy, can be found in the BAR article mentioned above). He discovered an altar (stone pile), and most surprisingly, he discovered small bone fragments of which 90% were human! In 1976 Larry G. Herr carried out further excavation at the site and discovered many more human bone fragments. Herr concluded that the stone pile (altar) functioned as a pyre since the bones showed evidence of burning. Scholarly opinion is divided as to whether this site was an ancient crematorium or a temple of human sacrifice. Archaeologist Ami Mazar says that it is difficult to accept the suggestion that it was a crematorium since no such buildings have ever been discovered in the ancient Near East. However it must also be admitted that no temple of human sacrifice has ever been discovered either.

Artist's depiction of offering a child to Molech
Artist’s depiction of offering a child to Molech

Interestingly, the temple dates to roughly the same time as Jephthah (13th century BC–most consider Jephthah to have lived in the 12th century BC). Considering both the biblical evidence (Lev. 18:21; 1 Kgs. 11:7; Jer. 32:35), as well as Phoenician evidence (IVP Bible Background Commentary on the OT, pp. 132-133), there is no doubt that child sacrifice to Milcom (or, Molech), the god of the Ammonites, was practiced. Therefore, in my opinion, if one includes this written evidence, the scale is tipped in favour of this being a temple of human sacrifice. If it is, it would add further weight to the argument that Jephthah was influenced by the Ammonites’ practice of child sacrifice.

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.

Tel Dan (Part 1): An Archaeological Gem

Tel Dan (Part 1): An Archaeological Gem

Did you know that even though Tel Dan  (the ancient city of Dan) has yielded some amazing archaeological discoveries, those currently excavating it (Drs. David Ilan, Ryan Byrne, & Nili Fox) claim that, “the artifacts of more than ninety percent of the mound still lie underground waiting to be discovered”? (http://www.teldan.wordpress.com).

Aerial view of Tel Dan courtesy of google
Aerial view of Tel Dan courtesy of google

The photo on the left gives an idea of the size of the mound.  The dense area of trees shows how much of the tel remains untouched. In spite of the fact that Avraham Biran presided over excavations here for 33 years (1966-1999), and the current directors have been digging since 2005, the exciting news is that there is more to discover. Imagine all those years of digging (43 counting this summer) and archaeologists have barely scratched the surface of Tel Dan! This is an excellent example of what a mamoth task archaeologists confront and how careful we should be about accepting dogmatic answers (that lack proof) from them.

This way to Tel Dan discussion!
This way to Tel Dan discussion!

In this article we will look at some of the exciting discoveries already made. In a second article on Tel Dan I will talk about the significant biblical events that took place here. The biblical history of Dan is fascinating, but frustrating, as it is a prime example of Israel’s idolatry and unfaithfulness. Follow the sign for further discussion on Tel Dan!

 

Famous Discoveries at Tel Dan

In our last article on Khirbet Qeiyafa we talked about the significance of the “house of David stele” that was discovered at Tel Dan. This stele was made by the Syrian king Hazael. Although the Bible doesn’t specifically say that Hazael captured Dan, it does state that he conquered and controlled alot of Israel and Judah (2 Kgs. 8:12; 10:32; 13:3, etc.). Since Dan was Israel’s northernmost city, it follows that Hazael would have to control it in order to penetrate further into Israel’s territory. The stele is proof that he did.

"house of David" stele from Tel-Dan (photo taken from thechristians.com)
“house of David” stele from Tel-Dan (photo taken from thechristians.com)

This stele was probably set up by Hazael around 841 BC after capturing the city. When Dan came back under Israel’s control (2 Kgs. 13:25), the stele was apparantly smashed and used as a building block in one of the city’s walls where it was discovered in 1993. The stele is important because it is the only extra biblical source that mentions the “house of David” and, therefore, supports the biblical claim that the kings of Judah were descended from a real historical person named David.  Previous to this discovery, a lack of archaeological evidence mentioning David had caused some archaeologists to doubt his existence. Even now, some continue to insist that the kingdom of David and Solomon is mythical and that the archaeological evidence does not support it. Again, this is the problem that can develop when archaeologists draw conclusions because of a lack of evidence for something, when there is so much that remains to be discovered. Unfortunately, it is often these very archaeologists or scholars who are interviewed for documentaries about the Bible, leading to greater skepticism among the public who view these programs. One example of this is the History Channel’s “The Bible Unearthed (2009).” (To see comments on David and Solomon’s kingdom forward the video to the 30 minute mark). In spite of the skepticism of some, however, there are other archaeologists who put greater trust in the biblical account.

The Israelite Temple at Tel Dan

The temple complex at Tel Dan
The temple complex at Tel Dan

The discovery of the Temple complex is another exciting feature of Tel Dan. The Bible speaks of Dan being a place of Israelite idolatry as early as the period of the Judges (Judg. 18:30-31). However, it was Jeroboam I who built a permanent sanctuary to house one of the two golden calves he had made (1 Kgs. 12:28-30). 1 Kings 12:26-27 reveals that Jeroboam’s fear that the people of his newly established kingdom would continue to go to Jerusalem to worship, motivated him to build temples in Bethel (the southern border of his kingdom) and Dan (the northern border of his kingdom). Excavators have actually uncovered three phases of building activity here. The first is attributed to Jeroboam I about 930 BC. The second phase is attributed to the infamous idolator Ahab (9th century BC), and the final phase to Jeroboam II (early 8th century BC).

A view of the sacrificial area including a reproduction of  the altar of sacrifice showing its immense size..
A view of the sacrificial area including a reproduction of the altar of sacrifice showing its immense size.

The first phase was destroyed by fire. This may have happened when Ben Hadad I of Syria (Aram) attacked Dan (1 Kgs. 15:20). When rebuilding occurred under Ahab in phase II, the temple platform was enlarged as was the altar platform. In phase III under Jeroboam II, a monumental staircase was added to the temple,

discovered at Tel Dan. (photo from teldan.wordpress.com)
discovered at Tel Dan. (photo from teldan.wordpress.com)

a new four-horned altar (9 feet high) was made with stairs ascending on two of its corners, and a new enclosure wall was added with entrances in the south and east (which can be seen in the photo above). Among the artifacts discovered were 2 small incense altars and 3 iron shovels used for sifting the incense. (photo on right)

One of the important significances of the discovery of this temple complex is that it is only one of two discovered in the land of Israel (the other is in Arad which I will examine in a future article). Because excavation is not allowed on the Temple Mount, the temples in Dan and Arad provide the only examples of what an Israelite (or Judahite) temple looked like.

The 9th century city gate at Tel Dan
The 9th century city gate at Tel Dan

The Israelite Gate at Tel Dan

When approaching the site of Tel Dan, you can’t help but be impressed by the massive stone walls and the gate complex. The gate is four-chambered and directly outside of it is “an impressive courtyard enclosed by the city wall and a single-entrance outer gate” (Dictionary of the OT Historical Books, “Dan,” IVP, 2005, p. 197).

Stone bench in the outer courtyard.
Stone bench in the outer courtyard.

Inside the courtyard is a stone bench, where the elders and notables of the city probably gathered (Gen. 19:1; Ruth 4:1-2). Left of the stone bench (as you are facing it) is the remnant of a canopy structure which may have been a throne platform for the king. King’s were known to sit in the gate (2 Sam. 18:24; 1 Kgs. 22:10).

Me on the throne platform pretending to be king for a day.
Me on the throne platform pretending to be king for a day.
The high place at the gate of Tel Dan.
The high place at the gate of Tel Dan.

Just outside of this 9th century gate complex is a chilling reminder of the idolatry of the northern kingdom. An altar made of stones represents what is called “the high place at the gates” (2 Kgs. 23:8 – the reference here is not to Dan but these high places were very common at the entrance of cities). One of the features of this altar are the “standing stones” (masseboth) which can be seen in the center of the altar. More of these standing stones can be found inside the gate in the outer courtyard. Scholars are not sure what these kind of stones represent. They could “represent the city god(s), divine icons, venerated ancestors, civic monuments or something entirely different” (quoted from teldan.wordpress.com).

The Canaanite Gate at Tel Dan

Another exciting discovery at Tel Dan is the (nearly) 4,000 year old Canaanite mudbrick gate, the oldest arched gate in the world. Although it’s popular to say that Abraham may have passed through this gate (see Gen. 14:14), if it is dated to the 18th century BC, as the excavators suggest, it would be slightly younger than Abraham. Nonetheless, it is still a very old structure.

Old Canaanite gate at Tel Dan.
Old Canaanite gate at Tel Dan.

Besides these significant discoveries, others have been made which I won’t take the time to detail here because they are not related directly to the Bible (like the Mycenaean tomb which has yielded many exciting artifacts). Tel Dan is clearly an important archaeological site and it will be interesting to see what is uncovered in the years to come. My next article on biblical sites will continue to focus on Tel Dan as we look at its spiritual significance according to Scripture.

(all photos the property of Randy & Gloria McCracken, except where noted, and should only be used for educational purposes.)

Khirbet Qeiyafa: A Davidic City

 Khirbet Qeiyafa: A Davidic City

Khirbet Qeiyafa overlooking the Elah Valley (photo courtesy of Khirbet Qeiyafa expedition and lukechandler.wordpress.com
Khirbet Qeiyafa overlooking the Elah Valley (photo courtesy of Khirbet Qeiyafa expedition and lukechandler.wordpress.com)

Did you know that 7 seasons of excavations (2007-2013) at Khirbet Qeiyafa have produced a number of exciting finds leading some archaeologists to the conclusion that the biblical description of David’s kingdom is accurate? If you are a Bible-believer, it may have never crossed your mind to doubt the existence of David or his kingdom. However, that hasn’t stopped skeptical archaeologists and biblical scholars from questioning it! In the 1980s the new “literary” approach to the Bible advocated that the biblical text was written centuries after the events they purport to describe (actually the old “higher criticism” of the 19th-20th centuries frequently advocated a similar understanding). The events and people were (are) often considered to be literary creations. The biblical authors merely fabricated a past history that didn’t actually exist.

The discovery of the stele (stone inscription) from Tel-Dan in 1993 which specifically mentions the “house of David” was the first nonbiblical source ever discovered to refer to the Davidic kingdom.

House of David

"house of David" stele from Tel-Dan (photo taken from thechristians.com)
“house of David” stele from Tel-Dan (photo taken from thechristians.com)

This discovery was helpful in putting an end to the theory that King David was only a literary creation. However, a number of scholars continue to believe that David’s kingdom was insignificant. One prominent Israeli archaeologist summed up David’s kingdom this way: “500 people with sticks in their hands shouting and cursing and spitting.” (quoted from Biblical Archaeology Review, Nov/Dec 2013, 39, no. 6, in an article by Yosef Garfinkel, Michael Hasel, and Martin Klingbell entitled “An Ending and A Beginning,” p. 44).

Khirbet Qeiyafa and the Elah Valley

The excavation of Khirbet Qeiyafa takes an important step toward demonstrating that David did in fact rule over a significant kingdom. While not all scholars agree (when do they ever!), there is considerable evidence that this city, that overlooks the Elah Valley, was an important defensive outpost from David’s time (1010-970 BC). As the map below shows, Qeiyafa is located at the junction between southern Judah and Philistine territory (the Philistine city of Gath, not on the map, is only 8 miles away).

Notice the strategic location of Qeiyafa in relation to Philistine territory. (map taken from holylandphotos.org)
Notice the strategic location of Qeiyafa in relation to Philistine territory. (map taken from holylandphotos.org)

The Elah Valley is the famous location of David’s battle with Goliath and it is the valley which provides access from Philistine territory to Judean territory. Thus it is a significant area, and Qeiyafa’s location would have been vital in protecting Judah’s southern frontier.

This photo shows the valley of Elah with the cities of Sochoh and Azekah (1 Sam. 17:1-2), as well as the location of Qeiyafa.
This photo shows the valley of Elah with the cities of Socoh and Azekah (1 Sam. 17:1-2), as well as the location of Qeiyafa. (photo from BiblePlaces.com)

The reason Khirbet Qeiyafa is so significant is because there is basically only one occupational layer. This means that, unlike many cities in Israel, the site was not built upon by later generations (there is some small evidence of other occupations of the site, e.g., a Byzantine structure that dates from about 400 AD, but nothing significant that interferes with the basic city itself). Radiocarbon dating of ancient olive pits found on the site date it to the period of 1020-980 BC (David’s time). The city is constructed like other cities in southern Judah of this period (e.g., Beersheba, BethShemesh), a style which was unique to Judah (i.e., different from Philistine, Canaanite, or even Israelite construction). The discovery of two gate complexes (a southern entrance and a western entrance) leading into the city is unusual and has led the excavators of Khirbet Qeiyafa to identify it with the biblical city Shaaraim (which means “two gates” in Hebrew) referred to in the story of David and Goliath (1 Sam. 17:52).

Khirbet  Qeiyafa Ostracon

One of the exciting discoveries at Khirbet Qeiyafa was made in 2008 when an ostracon ( a piece of ancient pottery) was discovered with what may be the oldest Hebrew inscription ever found. The first photo above shows the area where the ostracon was found (see the yellow circle in the photo). Unfortunately, it has proven hard to translate because it is only a fragment of a larger inscription. However, scholars believe the words “judge” and “king” are among the words on the ostracon.

The ostracon discovered at Qeiyafa which may be the oldest Hebrew inscription ever found.
The ostracon discovered at Qeiyafa which may be the oldest Hebrew inscription ever found. (taken from withmeagrepowers.wordpress.com)

The reason this is such an exciting discovery is that it provides evidence of writing, and therefore, of administration at Khirbet Qeiyafa. For a kingdom to be as advanced as the Bible describes David’s kingdom, there would have to be written documentation and administrative activity. This ostracon provides for that possibility.

The Administrative Building at Khirbet Qeiyafa

Besides the two gate complexes, Khirbet Qeiyafa has a massive defensive (casemate) wall around it. In the final season of excavation (summer 2013), the excavators uncovered a monumental administrative building in the central and highest part of the site. Although the building had been partially destroyed by a later Byzantine structure (mentioned above and seen in the photo below), the archaeologists were able to determine that the original building from David’s era covered more than 10,000 square feet!

The monumental administration building at Khirbet Qeiyafa. The area inside where the tree is located, is part of the reconstructed Byzantine building.
The monumental administration building at Khirbet Qeiyafa. The area inside where the tree is located, is part of the reconstructed Byzantine building. (photo taken from http://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/khirbet-qeiyafa-and-tel-lachish-excavations-explore-early-kingdom-of-judah)

The point of all this is, to build a city of this size and sophistication so far from Jerusalem, on the border of Philistine territory would have required a well organized and equipped government. Summing up the significance of Khirbet Qeiyafa, the archaeologists of this 7 year project state: “Khirbet Qeiyafa redefined the debate over the early kingdom of Judah. It is clear now that David’s kingdom extended beyond Jerusalem, that fortified cities existed in strategic geopolitical locations and that there was an extensive civil administration capable of building cities. The inscription indicates that writing and literacy were present and that historical memories could have been documented and preserved for generations” (Biblical Archaeology Review, “An Ending and a Beginning,” p. 46, see the full citation above).

Khirbet Qeiyafa (like the discovery at Megiddo mentioned in the last ariticle) continues to demonstrate that there is much to be learned from archaeology in Israel and that we shouldn’t be disturbed by some who claim that archaeolgy is “disproving” the Bible. In fact, it is interesting how frequently the biblical record finds corroboration in the archaeological evidence. The archaeologists of Khirbet Qeiyafa (Yosef Garfinkel, Michael Hasel, and Martin Klingbell) are moving to another important biblical site this summer: Tel-Lachish. Like Khirbet Qeiyafa it is located in the southern Judean foothills. Although this city has experienced the archaeologists’ spade on several other occassions, the Davidic time period (11th-10th centuries BC) has received relatively little attention. It will be interesting to follow the progress of this dig and see what else can be “dug up” that relates to, and will deepen our knowledge of, the time of David.

(if you would like more info on Khirbet Qeiyafa I recommend Luke Chandler’s site found at http://www.lukechandler.wordpress.com. Luke personally dug at Khirbet Qeiyafa for 5 seasons. Also, if you google Qeiyafa, you will find many other interesting photos and articles).