Old Testament Narratives: Paying Attention to Detail

September 16, 2014 randymccracken Leave a comment

Old Testament Narratives: Paying Attention to Detail

When it comes to reading and studying Old Testament narratives, paying attention to detail really pays off! It is a rare exception when an Old Testament narrator tells the reader something as explicit as, “But the thing that David had done displeased the Lord” (2 Sam. 11:27). More frequently, a biblical narrator will lead us on a journey of discovery. This method is what Old Testament scholars refer to as “showing” rather than “telling.” Revealing a person’s character or proclaiming a particular message by “showing” is certainly a more interesting and artistic approach, but it also makes interpretation more challenging for the reader. Understanding that the biblical author is primarily communicating to us by “showing” should make us alert to the little details that occur in a story. Recognition that writing in the ancient world was an expensive process, and that the Hebrew authors of Old Testament narratives are very succinct in relating an event, makes it even more evident that every word in a story counts.

What to Look For When Studying Old Testament Narratives

So what kind of details should a reader be looking for? It’s impossible in this short article to make an exhaustive list (not that I could anyway), but I will attempt to offer a few suggestions and provide illustrations of the kind of attention to detail I am talking about.

Contrasting Actions

Why Abel's sacrifice is acceptable but not Cain's must certainly be counted among Old Testament narratives that are considered confusing — Among Old Testament narratives that are considered confusing, the difference between Cain and Abel’s sacrifices ranks high on the list.

The story of Cain and Abel’s worship in Genesis 4 often causes confusion for readers. Why does God prefer Abel’s sacrifice to Cain’s? Some have suggested that God prefers a blood sacrifice and thus He rejected Cain’s offering from “the fruit of the ground” (Gen. 4:3). Others say, it is impossible to know. Still others fall back on the words of Hebrews 11:4 which states that Abel’s offering was preferred over Cain’s because he offered it by faith. While this is true, where did the writer of Hebrews get this interpretation of the events? Was it by divine revelation, or is there something in the text that points in this direction? Actually, there is. A careful reading of the story shows that Cain’s offering is much more general, suggesting less care and less devotion to God. Cain is said to offer “an offering,” whereas Abel’s offering is said to be of “the firstborn of his flock and of their fat” (Gen. 4:3-4). In other words, Abel brings his best to God and that is the difference between the offerings. The fact that the same word is used for “offering” for both Cain and Abel (even though an animal offering would normally use a different word), and that God does accept offerings from the ground as acceptable sacrifices (Lev. 2:7-16), further demonstrates that God does not reject Cain’s offering because it is a bloodless sacrifice. The key to the story is in the details of Abel’s offering found in the words “firstborn” and “fat.” Observation of such details ends many debates, solves much confusion, and prevents possible misinterpretations of the story.

Personal Tags

One of the small details often overlooked when reading Old Testament narratives are the tags applied to people’s names. By this I am referring to the little descriptions that follow people such as Abner, the son of Ner, or Uriah, the Hittite. Sometimes these little tags appear to define who a person is or what their relationship is to someone else. However, once their identity is established, there really is no need for the tag. Thus when a tag is constantly used the reader should suspect that there is more to it than simply identifying a person.

Michal peers through the window and despises David (2 Sam. 6:16)

Saul’s daughter Michal is an excellent example of this. Every time Michal appears in the story of 1&2 Samuel, she has a tag applied to her name. When she is first introduced she is called “Saul’s daughter” (1 Sam. 18:20). The next time she appears in the story she is called “David’s wife” (1 Sam. 19:11). Michal’s protection of David in this story suggests that the title “David’s wife” is more than a tag reminding us of her marriage to David. It signifies where her loyalty lies, since Saul is out to kill David. The next two times Michal appears in the story we are told she is “Saul’s daughter” and “David’s wife” (1 Sam. 25:44; 2 Sam. 3:13-14). Since Saul and his family remain at odds with David, these tags suggest a tug of war for Michal’s identity. Which is she, Saul’s daughter or David’s wife? The question is finally answered in Michal’s last appearance in the story. In 2 Samuel 6:16, we are told that Michal (who once upon a time loved David–1 Sam. 18:20, 28), despised David. In this verse, and also in 2 Sam. 6:20-23, she is referred to only as “Saul’s daughter.” This tag suggests that Michal’s affections have come full circle and that she has chosen to identify with her father Saul, rather than with David (for a more in-depth exploration of this idea see my book, “Family Portraits” chapter 10).

Does Anybody Know What Time It Is?

When the time of day is mentioned in Old Testament narratives, it is important!

If a biblical story mentions the time of day, it is usually important. For example, the angels arrive at Sodom in the evening (Gen. 19:1), and by the time the threatening mob gathers it is night time (Gen. 19:5). The destruction of Sodom occurred at sunrise (Gen. 19:23-24) which was considered the time for judging a case in the ancient world. Another example of the use of day and night occurs in the story of Jacob’s wrestling with an angel. The wrestling match happens at night, matching Jacob’s fears and uncertainties as he approaches his brother Esau (Gen. 32:21-22). The wrestling match ends at the break of day (Gen. 32:24, 26), at which time Jacob is blessed and receives a new name. As Jacob limps away from this mysterious encounter we are told that “the sun rose on him” (Gen. 32:31), suggesting that a new day has dawned. But the writer is not interested in the new day for its own sake. The time notice makes clear that it is a new day for this man who now faces his future, not as Jacob, but as Israel!

What Did You Say?

Jonathan's words to his armor bearer show him to be a man of faith. — Jonathan’s words to his armor bearer show him to be a man of faith.

Since it is rare to get a description or evaluation of a biblical character by the narrator, one of the chief ways of discerning their character is by the words they speak. The first words of a character often provide a guideline for the kind of individual we may expect them to be. For example, Jonathan’s initial words are “Come let us go over to the Philistines’ garrison…” (1 Sam. 14:1). These could either be the words of a reckless individual or a brave individual. After some intervening verses which set the scene, the narrator returns to Jonathan’s opening words and fills out their meaning. Jonathan continues, “It may be that the Lord will work for us. For nothing restrains the Lord from saving by many or by few” (1 Sam. 14:6). These words immediately characterize Jonathan as a man of faith who is not afraid to boldly step out and give the Lord an opportunity to work. By contrast, the first words of Adonijah paint him as an egomaniac. “I, I will be king” (the Hebrew emphasizes the pronoun–1 Kgs. 1:5). So that we don’t miss the significance of Adonijah’s first words, the narrator helps us out by commenting, “Then Adonijah the son of Haggith exalted himself.”

Conclusion — Old Testament Narratives: Paying Attention to Detail

Contrasting actions, personal tags, time of day, and the initial words of a character, are just a few of the many small details found in Old Testament narratives that aid one in biblical interpretation. There are many other things that easily go overlooked, or are taken for granted when reading Scripture. Hopefully this article will encourage each of us to read the Old Testament more carefully, not looking past the obvious clues that the author has placed in the text. One word of caution: We should always allow context to guide us on how important a particular detail might be. In other words, a small detail may contribute to an important insight, but we should not magnify that detail beyond what the text warrants. It is a mistake to make the passage about the detail, rather than to allow the detail to assist us in the interpretation of the passage. The next time you read an Old Testament story, remember to enjoy the details!

Archaeology, Biblical Sites

Caesarea Maritima

September 13, 2014 randymccracken 3 Comments

Caesarea Maritima

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

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 (Update: a ring with Pilate’s name has been found. You can read about it here). 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 above).

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.

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)

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.

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.

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

Bible Backgrounds

Bible Background Knowlege: Why is it Important, How does it Help?

September 3, 2014 randymccracken 2 Comments

Bible Background Knowledge: Why is it Important, How does it Help?

nt background — Available at Amazon USA / UK

I am currently in the process of reading two large commentaries on Bible backgrounds. Both are from IVP, the first is entitled Bible Background Commentary: Old Testament, and the second, Bible Background Commentary: New Testament. As some of you are aware, I have already posted an initial review of the Old Testament Bible background commentary (click here to read the review). Why spend so much time learning about Bible backgrounds? Why not just jump right in and study the Bible itself? Well, I do believe we all should “jump in” and study the Bible, however, when it comes to understanding the Bible, knowing things about the history of Israel and the ancient Near East, the cultural settings of the biblical world, yes, and even the languages, can make a huge difference in understanding a passage properly.

As I noted in a previous post (Misreading Scripture Through Western Eyes), reading the Bible is like taking a trip to another country. At first we might not even think about the differences; we’re just excited to be making the journey! However, once we arrive, we inevitably experience culture shock. Not only is the language different, but what is considered polite, humorous, or acceptable behaviour is often quite different. Living conditions, how governments work, how (or if) children are educated varies from place to place. Even when countries speak the same language, the meanings of words, as well as what is considered socially acceptable, can be quite different, as I have learned as an American living in England these past 11 years. Cultural knowledge is indeed important. As a result, when it comes to the Bible, I have become a bit of a Bible backgrounds junky. This is why I am constantly reading and reviewing books that deal with Bible background material (like my review of The World of the New Testament), or posting articles that deal with some aspect of ancient culture which can enlighten our reading of Scripture (see, for example, my articles on Grace in 3D, Envy and the Cross, or Cross Examination). It also explains my fascination with archaeology and why I love reading about the excavations of ancient biblical cities, or the discovery of interesting artefacts (see the articles under Biblical sites).

Any number of passages confuse Bible readers who are unfamiliar with the “world of the Bible.” Even the simplest of things such as the mention of weights, measures, or money can be frustrating. What’s a cubit, or a seah, or a denarius, and how do they compare to modern standards of weight, measure, or currency? What makes Sarah think it is OK to give her handmaid Hagar to Abraham as a wife? What is Paul’s discussion of head coverings in 1 Corinthians 11 all about? Not only are there things we don’t understand, but there are also presuppositions we carry with us from the 21st century when reading the text. For example, we may forget that ancient Israel was an agrarian culture, not an industrial culture. Or, when we read Paul’s letters we may assume that he is writing to Christians who worship in large public buildings like we do today, as opposed to smaller house-churches, or even smaller apartment buildings. This may seem like a small matter, but understanding that Paul is addressing many small house-churches in Romans, and not some big metropolitan church that meets in a large public facility, helps us to better understand some of the problems he confronts in this letter. Being aware of cultural values that were important in the ancient world such as honor and shame, can deepen our understanding of a number of passages throughout Scripture, including Jesus’ clash with the Sadducees and Pharisees in the Gospels.

In a future article I will seek to demonstrate some of the benefits of applying background knowledge to our understanding of the Bible (meanwhile, if you’re unfamiliar with some of the posts I’ve mentioned above please feel free to read them. Just click on the links provided). I will also share some of the insights that can be gained from the Bible background commentaries mentioned above as I continue my review of them.

Bible Backgrounds, Book Reviews, Commentaries

IVP Bible Background Commentary Old Testament: Part 1

August 27, 2014 randymccracken Leave a comment

IVP Bible Background Commentary Old Testament

THE IVP BIBLE BACKGROUND COMMENTARY: Old Testament. By John H. Walton, Victor H. Matthews, and Mark W. Chavalas. Downers Grove: InterVarsity Press, 2000. 832 pages. Available at Amazon USA / UK

This one volume commentary on the Old Testament is a companion to the IVP Bible Background Commentary on the New Testament (also available at Amazon USA / UK). The purpose of both of these volumes is to provide helpful information regarding the cultural context in which the Bible was written. This is a daunting task for the authors seeking to provide this information for the Old Testament. The number of books in the Old Testament, the length of historical time involved, and the vast knowledge required of different ancient cultures makes this a challenging undertaking. But Walton, Matthews, and Chavalas, all well-known Old Testament scholars, are up to the task.

Author John Walton — Author John H. Walton

The authors do not claim that the material included in the commentary will necessarily help with the theological interpretation of the Bible (p. 7). Although the authors include this disclaimer, one could certainly debate that a knowledge of cultural context can enhance one’s understanding of a given text of Scripture. In fact, throughout the commentary (as we shall see in future reviews) the authors demonstrate how a knowledge of background material influences one’s interpretation of the text. That being said, the authors’ main concern, according to the preface, is to provide enough cultural context so that the Old Testament is not misinterpreted by imposing our own cultural biases and worldview on the text. Regarding the background information provided they state, “In many cases there may not be anything that can be done with the information, but having that information may prevent one from doing something with the text that should not be done” (p. 9).

This commentary is written with the lay-person in mind. As a result, references to scholarly or ancient sources are omitted. There are no footnotes; only a 10-page bibliography for those who might wish to pursue a topic further. While this uncluttered approach makes reading easier, this volume is also intended for the pastor and student and the lack of references makes further research more difficult. A helpful glossary of terms is included at the back of the book for those not familiar with certain terms or names. The back of the commentary also includes charts on the various ancient tablets and inscriptions mentioned in the commentary, a timeline, and some general maps, all in black and white. Better maps are available in other resources, but for a quick general reference regarding a particular site or city, the maps included are adequate. Although it would have added to the length and expense of the commentary, photographs, charts, and maps within the commentary would have been very helpful for the lay-person.

The IVP Bible Background Commentary on the Old Testament only treats the books of the Protestant Canon (as opposed to the Catholic Canon) and approaches them in that order (as opposed to the order in the Hebrew Bible). The commentary is divided into four main sections: The Pentateuch (Genesis-Deuteronomy); Historical Literature (Joshua-Esther); Wisdom and Poetic Literature; and Prophetic Literature. Each section includes an introduction to the books or type of literature found in it. Scattered throughout the commentary are discussions on important topics such as, “Ancient Near Eastern Flood Accounts,” “The Date of the Exodus,” “Egyptian Information About Canaan and Israel,” “Afterlife Beliefs in Israel and the Ancient Near East,” and many others.

All in all, this is an extremely useful and interesting commentary. Because of the size of the IVP Bible Background Commentary on the Old Testament, I will be breaking it down into bite-sized chunks and reviewing various books, or sections, in future articles. Stay tuned for more on this excellent resource.

(Thanks to IVP for providing this review copy in exchange for an unbiased review. For other books from IVP please visit ivpbooks.com)

Archaeology, Biblical Artifacts, Did You Know That

The Jehoash Inscription

August 25, 2014 randymccracken Leave a comment

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.

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!