Finds from a new excavation in Shiloh

The Israel HaYom Newsletter announced today that new 10 ancient storage jars have been found in a new excavation in Shiloh:

Excavation at ancient Shiloh seeks to locate site of Jewish tabernacle that dates to the time the Jewish people first arrived in the land of Israel • “This is a very exciting find,” says Archaeology Coordinator in the Civil Administration Hanania Hizmi.

Storage vessels unearthed in Shiloh. Photo credit: Shiloh Association

These storage vessels look very similar to those found in the so-called Area C of Israel Finkelstein’s excavations from 1983 on the west side of the tel. Two buildings were found there containing many of similar looking storage jars.

During the excavations in Shiloh in the 1980’s, an Early Israelite house was excavated near the city wall. Evidence shows destruction by fire. The ritual nature of the objects found in the debris above the destruction level suggested a connection with a cultic complex, perhaps that of the Tabernacle that stood here during the time of the Judges.

The report continues:

An exciting find of 10 ancient jugs at Shiloh in southern Samaria could lead researchers to the Jewish tabernacle that existed there in the time of Eli the High Priest of Shiloh and the Prophet Samuel, before the First Temple was built in Jerusalem.

The jugs (storage jars), only some of which were broken, date to the time when the Jewish people first entered the land of Israel. The vessels were unearthed approximately half a meter (20 inches) underground in a large room that is part of an ongoing archaeological excavation.

In recent years, the Archaeological Unit of the Civil Administration, which operates under Israel’s Coordinator of Government Activities in the Territories, has been excavating together with the Shiloh Association. The goal of the work is to locate the southern wall of the ancient city of Shiloh.

The jugs indicate that the place was vacated suddenly, with residents not having enough time to collect and pack up their belongings. Among the jugs, the archaeologists also found a goblet known as a kobaat, a type of ritual chalice. The discovery of the kobaat ties in with the stone altar that was unearthed in the vicinity a few years ago, and could indicate that researchers are closing in on the ancient temple.

Hanania Hizmi, coordination officer for archaeology for the Civil Administration, said, “This is a very exciting find. The destruction could have been caused by the Philistine invasion and the fire that raged [at Shiloh].”

HT: Agade list

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Conservation program at Tel Shiloh

During the months of May/June 2017, excavations were carried out at Tel Shiloh[1]. At the conclusion of the dig, conservation work[2] needed to be carried out on some walls that were in danger of deterioration or collapse.

One section of the Middle Bronze Age city wall, W17 in Square AC-30, was selected for conservation. This wall was built of large ashlars, but in between these large stones were patches of small stones that needed to be consolidated (Fig. 1).

Fig. 1. The MBA city wall, W 17, before conservation. Note the many smaller stones that were placed in between the large ashlars.

In addition, the walls belonging to MBA storage rooms in Square AE-30 were found to be in a poor state of preservation. The main conservation effort was therefore focussed on Walls 19, 20 and 21 (Fig. 2), and also on the westernmost wall of the MBA storerooms, in Square AD-30, that had been revealed in the Danish excavations (Fig. 3). These four walls formed two rooms that were interconnected by doorways.

Fig. 2. Walls 19 (at the back, below the blue water container), 20 (right) and 21 (left) during excavation.

Fig. 3. The “Danish” wall after conservation.

Ancient walls were made by placing fieldstones at the interior and exterior faces. The core of the wall usually consists of small stones held together by a soil-based mortar (Fig. 4).

Fig. 4. W21 before cleaning. Note the soil in between the stones.

The basic process of conservation is first to remove all soil from between the stones with a small pick and brush (Fig. 5).

Fig. 5. W21 after cleaning with small pick and brush.

The remaining soil was then removed with a strong water jet (Fig. 6).

Fig. 6. W21 after cleaning with small pick and brush.

The latter made the walls dirty and therefore they needed to be cleaned by spraying water in between and over the stones. Only then were the walls ready for conservation (Fig. 7).

Fig. 7. W21 after cleaning with water jet. Note that no soil is left between the stones.

Stones that were missing or that had fallen were replaced with suitably sized stones (Fig. 8).

Fig. 8. A stone being placed in a large gap in W19.

After the wall was thoroughly cleaned, the mortar mixture needed to be prepared. We used imported heat-treated NHL 5 natural hydraulic lime, Class M2.5, which is a cement-free mortar (Fig. 9).

Fig. 9. The heat-treated NHL 5 natural hydraulic lime, Class M2.5, used in the conservation.

One shovel of quarry sand and half a shovel of sifted soil was added to one 25 kg bag of this mortar. The quarry sand was added to give texture to the smooth mortar and the sifted soil was added to give a more natural color to the mix. The mortar, sand and soil were thoroughly mixed with water in a wheelbarrow to a smooth consistency before application (Fig. 10).

The best way of conserving ancient walls is to inject the mortar as deep as possible into the core of the wall, so that the exterior faces of the wall remain clean and retain their authentic look. Mortar is usually put on a mortarboard or tray and pushed into the joints or gaps with a pointing trowel. Adequately sized stones were placed into large gaps and secured by the mortar. We found that a mortar pointing gun was much more effective (Fig. 11).

The wet mortar was inserted into the gun’s tube and then injected into the inner core of the wall (Fig. 12).

Fig. 12. Dave applying the mortar and Greg pushing it further in with a wet 1.5” paintbrush

The mortar was then pushed in between and against the stones with a wet 1.5” paintbrush. The advantage of this method is that the stones of the wall are bonded together by mortar from the inside. This prevents unsightly and unnecessary smearing of mortar on the outer faces of the wall, thus preserving the authentic look of the ancient walls. The most important part of the conservation of a wall is its top, or coping (Fig. 13). When the top of the wall is conserved well, rainwater cannot penetrate the core of the wall and thus its preservation is secured.

Fig. 13. Conservation of the top of W21.

After the mortar had set (see Figs 14-16), any remains of mortar that had flowed onto the stones was wire brushed so that the outer faces of the stones were clean and free from mortar (Fig. 17).

Fig. 14. Walls 19 and 21 after conservation.

Fig. 15. W20 after conservation.

Fig. 16. W21 after conservation.

Fig. 17. Final clean-up with wire brush.

Although it is not necessary to employ skilled labor, it is important to professionally supervise the conservation work so that it is carried out according to the procedures set out above. I was pleased to have Dr. Phil Silvia, Dr. David Graves and Greg Gulbrandsen as willing helpers, who quickly learned the ropes of the trade and put their hearts and souls into the conservation project (Fig. 18).

Fig. 18. The conservation team, standing behind Leen: Dave (L), Phil (C) and Greg (R).

Having conserved these storeroom walls, they are a beautiful testimony to the building techniques of the past and can now be enjoyed by the many visitors that come to Tel Shiloh.

[1] The excavations were directed by Dr. Scott Stripling on behalf of the Associates for Biblical Research.

[2] The conservation was directed and supervised by Dr. Leen Ritmeyer, MA (Conservation Studies), Institute of Advanced Architectural Studies, University of York, UK. Conservation assistants were Dr.Phil Silvia, Dr. David Graves and Greg Gulbrandsen.

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Back online

We are pleased to say that we are back online after a week of outage. Will post soon again.

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Understanding The Holy Temple Jesus Knew

Carta, the well-known Jerusalem publishers, offers an introductory price on our latest, and eighth, Carta book, valid until June 30, 2017 (make sure to put in the discount code: “25-off”):

This title is part of the “Understanding” series of Carta:

“This book is a companion volume to Understanding the Holy Temple of the Old Testament. Its aim is to provide a backdrop to the Gospel scenes which depict the Lord Jesus moving through the Temple Courts, a place where he performed many of his most significant acts. Although the Temple complex that Jesus knew was a very different one to that rebuilt by the returning Jewish exiles fro Babylon, the site retained the name of Second Temple. This was because its builder, the Edomite King Herod the Great, was not allowed by the religious Jewish authorities to make any substantial changes to the Temple building proper. However, in the vastly enlarged and embellished platform on which the Temple stood, Herod was able to express his passion and creative genius for building.

Beginning at the Holy of Holies, the central focus of the complex, we follow Jesus and his contemporaries through the great Sanctuary of Israel. Stopping off at many points along the way, we reflect on scenes such as the Presentation in the Temple, Jesus’ visit at age twelve and the rending of the veil between the Holy and the Most Holy at his crucifixion. Our exploration is facilitated by the richly detailed reconstructive drawings that accompany the lively text of this latest publication by the Ritmeyers.”

Inside this book you will find this new new drawing of the widow with the two mites:

Reconstruction drawing showing three of the thirteen trumpet-shaped receptacles for monetary offerings that were placed under the colonnades that surrounded the Court of the Women (Treasury). The widow, who is mentioned in Mark 12.42 and Luke 21.2, and who put in the two mites is shown next to the box in the middle.

In a previous post we showed another new drawing of the twelve-year-old Jesus in the Temple at Passover that also appears in this new book:

In Luke 2.41-52 we read of Jesus’ first visit to the Temple. In this reconstruction drawing, we see young Jesus (in blue) on the steps of the Temple Terrace (hel) with the rabbis. This terrace bounded the wall of the Temple Courts on its southern, western and northern sides. It was 10 cubits (5.25m, 17 feet) wide, and was reached by a flight of steps of half a cubit high and deep. According to Babylonian Talmud, Sanhedrin 88b, members of the Temple Sanhedrin would come out of the Chamber of Hewn Stone on Sabbaths and festival days to teach on the hel. Young Jesus must have eagerly made use of this opportunity.

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Virtual Jerusalem

Two new apps have been developed to help visitors visualize ancient Jerusalem, including the Temple Mount. The BYU has developed a free app, which can be downloaded here.

The Virtual New Testament app is one of the most accurate digital recreations of first-century Jerusalem. It’s purpose is to enhance scripture study by allowing you to experience the city, engage with the environment, and immerse yourself in the world of Jesus’ mortal ministry.

This app works for both Mac and Windows desktops and can be downloaded for mobile devices at the Apple App Store or at Google Play.

 

The Jewish News Online reported on another app that was developed by Lithodomos VR. This app only costs a couple of dollars and is worth getting if you have a Virtual Reality headset. An introduction can also be viewed on YouTube.

Young and old alike now have the chance to wander the streets of ancient Jerusalem, after archaeologists recreated the city at the time of King Herod in a virtual reality headset.

Half a million pounds of investor funding helped created the Android app, called Lithodomos VR, based on the archaeology of Temple Mount in 20BC, before it was destroyed some 90 years later.

The app (at £1.59 or S2.00) and headset let the user experience market streets, the Western Wall, the temple precinct, and the Jewish and Roman period districts, with buildings virtually reconstructed based on the latest archaeological evidence.

 

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Twelve-year-old Jesus in the Temple at Passover

On Sunday, the 10th of April, 2017, the Jewish people begin celebrating Pesach – Jewish Passover. That is one week earlier than Easter. However, in this blog post we would like to remember the time that Jesus as a twelve-year-old visited the Temple during Passover for the first time in his life.

Reconstruction drawing showing young Jesus (in blue) on the steps of the Temple Terrace (ḥel)  with the rabbis.

The Temple in the time of Christ was a magnificent building. From the Temple Court (azarah), 12 steps led up to the Porch that was as high as the Temple itself. In front of the entrance to the Sanctuary, a Golden Vine was attached to four columns.

According to Josephus, Herod’s Temple looked like a snow-clad mountain, for all that was not overlaid with gold was of the purest white and it lacked nothing that could astound either mind or eye. 
No wonder that some of Jesus’ disciples remarked “how the Temple was adorned with beautiful stones and with gifts dedicated to God” (Matthew 24.1; Luke 21.5).

The central feature of this complex, the Holy of Holies, was located deep inside, at the west end of the Sanctuary. No one could enter this place of utmost sanctity but the High Priest once a year on the Day of Atonement. A veil separated the Holy of Holies from a place of lesser sanctity, the Holy Place.

The Temple Court lay in front of the Temple and it contained the Altar, the Laver and the Place of Slaughtering (or Shambles). This was the closest court to the Temple and out of bounds to anyone like Jesus who was not a priest.

This reconstruction drawing shows the Temple, viewed from the east. It was surrounded by a court, called the Temple Court or azarah in Hebrew. In front of the Temple stood the Altar, the Laver (Basin) and the pillars and tables that were used in the preparation of sacrifices. Several gates and other buildings stood to the north and south of the Temple.

This Temple Court was separated by the Nicanor Gate from the Court of Women, which lay to the east of the Temple. Buildings, called gates, surrounded this complex. In front of the gates was a terrace (ḥel – pronounced chel with the “ch” sounding guttural as in the Scottish “loch”) of 10 cubits wide, which was reached by a flight of steps of half a cubit high and deep. This terrace bounded the wall of the gate buildings on their southern, western and northern sides.

Reconstruction model of the Temple Mount, showing the southern terrace (ḥel) . The little blue figure at middle right represents young Jesus.

It is on this ḥel that we get our first glimpse of Jesus after the birth narratives in the Gospels. Scripture is silent about his youth although it is clear from the observations of nature and Biblical history later attributed to him by the Gospel writers that he absorbed every spiritual and historical lesson that was provided by his upbringing in the countryside around Nazareth.

Now he was twelve years of age and his first words are recorded for us (Luke 2. 41-52). Under the law, attendance at the feasts in Jerusalem was obligatory for boys from the age of thirteen, a birthday that was a milestone in the life of a Jewish boy, when they became a Son of the Commandment or Bar Mitzvah. In practice, this legal age was pushed forward by one or two years so that Jesus, after he had passed his twelfth year, came up to Jerusalem for the Passover with his family. Jesus’ first view of the Temple must have filled him with a great sense of the purpose he had been developing during the quiet years in Nazareth. Attendance at the Temple was obligatory only for the first two days of Passover, after which many of the pilgrims would have returned home again. It would appear that Joseph and Mary and their “company” did indeed start to return home and had travelled for a day. When they finally realized that Jesus was missing, it took them three days to find him and when they did, he was “in the temple, sitting in the midst of the doctors, both hearing them and asking them questions.” The ḥel is the only place in the Temple he could have been.

We learn this from a tractate of the Babylonian Talmud, Sanhedrin 88b, which tells us:

It has been taught; R. Jose said; Originally there were not many disputes in Israel, but one Beth din of seventy-one members sat in the Hall of Hewn Stones, and two courts of twenty-three sat, one at the entrance of the Temple Mount and one at the door of the [Temple] Court, and other courts of twenty-three sat in all Jewish cities.”  “The Great Sanhedrin] sat from the morning tamid (daily sacrifice) until the evening tamid [in the Hall of Hewn Stones]; on Sabbaths and festivals they sat within the ḥel.

So, Passover would have been one such festival when members of the Temple Sanhedrin would come out to teach in this area. Ordinary people, who normally had no access to the classrooms where young priests were taught, could come and question them. Jesus must have eagerly made use of this opportunity and never would they have had such a sharp student as him. During this visit to the Temple, he would have seen the preparations for sacrificing the Passover lambs and realized, perhaps for the first time in his young life, that the entire ritual pointed forward to his own sacrifice. He would have been so absorbed by all these experiences that he would not have wanted to leave. He forgot about his natural family, for here he was at home – in his Father’s house.

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A Capital from Solomon’s Porch on the Temple Mount

The Israel Hayom newspaper reported yesterday that a capital of the 2nd Temple era has been found by the Temple Mount Sifting Project (TMSP).

Photo credit: Vladimir Naychin

The capital of a carefully-adorned column that stood on the Temple Mount in the time of the Second Temple has been discovered through the Temple Mount Sifting Project.

The capital, whose size indicates that the column had a circumference of 75 centimeters (30 inches) at its top, is a section of one column that formed part of the double colonnade that surrounded the Temple Mount plaza.

Dr. Gabriel Barkay, the director of the Temple Mount Sifting Project, said that “this is a capital in the Doric style, one of the characteristics of the art in the time of the Hasmonean dynasty. This appears to be the capital of a column formed part of the eastern colonnade of the Temple Mount, which Josephus and even the New Testament called ‘Solomon’s Porch.’ A column like this is impressive testimony of the immensity of the structures on the Temple Mount in the Second Temple era, and fits in well with Josephus’ narrative, which describes what he saw with his own eyes.”

Barkay explained that a 25-cubit column would have stood 12.5 meters (41 feet) high.

It is of course wonderful news that a capital of a column that most likely stood on the Temple Mount was found. I would agree with Barkay that the capital could have belonged to one of the columns that formed the eastern Hasmonean (pre-Herodian) colonnade. This colonnade was indeed known as Solomon’s Porch, where Jesus walked during Hanukkah (John 10.23). It was also the place where Peter and John  healed the blind man (Acts 3.11) and where the apostles did many signs (Acts 5.12).

One must, however, be careful with dimensions. In the article it says that the circumference of the Doric column that supported the capital was 75 cm. That is probably a mistake. According to simple mathematics, a column with a circumference of 75 cm (30 inches) has a diameter of less than 24cm (9 inches). In ancient architecture, Doric columns had a 1:8 ratio between diameter and height. According to that rule, this column could not have been higher than 2m (6 feet, 6 inches), which would not have been exactly monumental. Barkay therefore probably meant that the column had a diameter of 75cm. In that case, the column would have been about 6m (20 feet, 11.4 cubits) high. Barkay estimated that a 25-cubit column would have stood 12.5 meters (41 feet) high, but this one would have much smaller, about half the size.

An additional problem is the use of units of measurement by Josephus. In War, he uses cubits and in Antiquities (Roman) feet. As a rule, his measurements in feet are more accurate than those in cubits, which are often exaggerated.

Josephus writes in War 5.190-192, that the columns of the Herodian porticoes were 25 cubits, which according to the Royal Cubit of 52.5 cm (20.67 inches), would be 13.12m, (43 feet) high, but in Ant. 15.413 he says that the columns of the porticoes were 27 feet high (8.23m, 15.67 cubits). Let us first look at the 25 cubits high columns and then at those of 27 feet high.

According to the Doric ratio of diameter and height, the diameter of a 25 cubit high Doric column must have been 1.64m (5 feet, 5 inches). Archaeological remains of parts of such thick columns have been found in secondary use in the Temple Mount excavations in front of a gate of an Umayyad palace. A complete column with a diameter of 1.46m (4 feet, 9 inches) has been preserved in the Double Gate underground passageway. Josephus mentions in Ant. 15.415 that the height of the Corinthian columns (which have a ratio of 1:10) of the Royal Stoa were 50 feet (15.24m or 29 cubits) high, probably including the capitals. This measurement is somewhat similar to the 25 cubits high columns of War 5.190-192 and must therefore relate to the columns of the Royal Stoa and not to those of the porticoes. Columns of that height could only have belonged to the Royal Stoa.

A north-south section through the Royal Stoa that stood at the southern end of Herod’s Temple Mount. The Royal Stoa was the largest structure on the Temple Mount and was built in the style of a basilica. It had a central nave and two side aisles with four rows of 40 columns. Josephus calls this stoa more deserving of mention than any structure under the sun.

Going back to Ant. 15.413, where Josephus writes that the columns of the porticoes were 27 feet (8.23m) high, we found that this measurement is indeed correct for the Herodian porticoes. The preserved sockets of the northern portico can still be seen in the south wall of the Antonia Fortress (see drawing). They are located 8.84m (29 feet) above ground level. As the beams that were laid on top of the capitals were fixed in these sockets, Josephus’ measurement of 27 feet appears to be accurate.

The Antonia Fortress that stood at the northwest corner of the Herodian Temple Mopunt had four towers, three of which were 50 cubits (86 ft./26.25 m) high and the fourth, the southeast tower, 70 cubits (120 ft./36.75 m) high. The view from this highest tower, that, according to Josephus “commanded a view of the whole area of the Temple” (War 5.242), must have been spectacular. The location of the sockets for the northern portico are indicated in the drawing.

The reconstructed height of the newly found Hasmonean column of 6m (20 feet) is a little lower than those of the Herodian columns. The older Hasmonean portico, also known as “Solomon’s Porch”, was apparently not as high as the Herodian colonnades, as indicated in this reconstruction model.

An overall view of a model of the Temple Mount looking from the northwest. In the foreground is the Antonia Fortress, while the Temple with its surrounding buildings stood close to the centre of the Temple Mount. The lower portico above the Eastern Wall (upper centre) was known as Solomon’s Porch.

 

 

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The Genesis Sanctuary

Last year, Carta of Jerusalem asked us to write two new books for their “Understanding …” series. The first one, Understanding The Holy Temple of the Old Testament, From the Tabernacle to Solomon’s Temple and Beyond was published last year and the other one Understanding The Temple Jesus Knew will hopefully be published this year.

In this series, Carta has published titles such as Understanding Biblical Archaeology, Understanding the New Testament, Understanding the Alphabet of the Dead Sea Scrolls, Understanding the Boat From the Time of Jesus and many more.

As we have written extensively on the Temple Mount it was difficult to give a new slant to this book without repeating ourselves too much. We therefore decided to go back in history and see where the idea of holiness and a sanctuary came from. We found it in the Book of Genesis.

In the early chapters of Genesis we read that God created a garden in Eden and placed Adam and Eve in it to look after it. God Himself walked in this garden (Gen. 3:8) and therefore it represented the dwelling place of God, comparable to the Holy of Holies of the later Tabernacle and Jerusalem Temples. God spoke in the Garden of Eden and also in the Holy of Holies that is sometimes called debir (oracle, derived from dabar, to speak). A similar expression of God walking in a sacred space is used of the Tabernacle (Lev. 26:11,12):

And I will set my tabernacle among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.

One of the earliest extra-biblical references to the Garden of Eden being a representation of the Temple comes from the apocryphal Book of Jubilees 8:19:

“[Noah] knew that the Garden of Eden is the holy of holies, and the dwelling place of the Lord.”

Adam was given a charge to dress (abad —work) and keep (shamar —watch) the garden:

And the LORD God took the man, and put him into the Garden of Eden to dress it and to keep it. (Gen. 2:15)

The Hebrew verbs ‘to dress’ and ‘to keep’ are also used to describe the work of the priests in the Tabernacle (Num. 3:6,7):

Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge (derived from shamar), and the charge of the whole congregation before the tabernacle of the congregation, to do the service (derived from abad) of the tabernacle.

It could be suggested therefore that Adam was given a priestly duty to look after this garden-sanctuary.

A schematic representation of the Genesis Sanctuary, showing the Garden of Eden with four rivers coming out of it and the proto-Tabernacle with the cherubim and an altar.

After Adam and Eve were exiled from the Garden of Eden, cherubim with a flaming sword that turned in all directions were placed to the east of the garden to prevent their return. In Hebrew, the word “placed” (yasken), in Genesis 3:24, is closely related to the word for Tabernacle, which is mishkan in Hebrew. The original language appears to indicate that the cherubim were made to dwell in a tent-sanctuary or tabernacle that was erected to the east of the Garden of Eden. Although little else is known about this sanctuary, the text would seem to be describing a proto-Tabernacle or Genesis Sanctuary, which would serve as a model for future meeting places between God and man.

East-facing Sanctuary

The location of the sanctuary at the east side of the garden can be compared to that of the Holy Place of the later sanctuaries of Israel. The forbidden Paradise lay therefore to the west of the guarded entrance to the Garden of Eden. A road may have run from the east to an entry point or gate in a boundary that surrounded the Garden of Eden. Here the principles of worship would have been established, creating a pattern for subsequent places of worship. Anyone wanting to visit this dwelling place would have had to approach it from the east and face west. This direction of approaching a holy place from the east has been preserved in the Tabernacle and the Temple constructions, the entrances of which all faced east, while the Holy of Holies is in the west.

The Altar

The principle of approaching God by sacrifice would also have been established in this place. The sword of the cherubim may have been used, not only to preserve the way to the Tree of Life by keeping humans out, but also for killing sacrifices and the flame for igniting the wood. It would be reasonable to suggest that the offerings that Cain and Abel brought to God were presented to these cherubim. Abel may have placed his offering on an altar. It was in this place that the cherubim, as divine representatives, would have taught Cain and Abel which sacrifices were acceptable and which ones were not. In the New Testament Book of Hebrews 11:4, we are told that God testified of Abel’s gift. Was this testifying done by the fire of the cherubim consuming Abel’s sacrifice? A similar event happened with the sacrifices brought by Gideon (Judges 6.21) and Elijah (1 Kings 18.38).

Thinking about this proto-Sanctuary in Genesis, we can see that the principles of holiness were laid out right in the beginning of the Hebrew Bible. There are many other parallels with the later Sanctuaries of Israel that are mentioned in this book. It appears, however, reasonable to suggest that this bi-partite division of a Holy of Holies and a Holy Place may have become a blueprint for later Israelite and non-Israelite sanctuaries alike.

For further reading on this topic, see:

Parry, D.W. (ed.) (1994). Temples of the Ancient World: Ritual and Symbolism (Salt Lake City).

Beale, G.K., (2004). The Temple and the Church’s Mission, a biblical theology of the dwelling place of God (Leicester).

Hamblin, W.J., (2007). Solomon’s Temple: Myth and History (London).

Beale, G.K., (2011). A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids).

Price, R. (2012). Rose Guide to the Temple (Torrance).

 

Posted in History, Recommended Books, Temple Mount | 1 Comment

Jerusalem Biblical Archaeology Map by Carta

There was much excitement in our house last week when the Biblical Archaeology Jerusalem Map by Carta (see previous post) arrived.

Spreading the chart out on the table, we were able to retrace many of the trips and explorations we made when living in Jerusalem. At the time, some of these had required poring over Ordnance Survey maps and reading archaeological reports before we could identify the sites involved. Now, with the acquisition of this map, we can easily find the location of these sites, as well as, and most importantly, the latest sites to have been discovered.

Twenty-three years ago, the publication of the New Encyclopedia of Archaeological Excavations in the Holy Land, a a joint venture by the Israel Exploration Society, Carta, and Simon and Schuster’s Academic Reference Division, was a landmark in the quest to provide a comprehensive work that would summarize the results of archaeological work in the Land of Israel for the English reader. It had a 102-page long section on Jerusalem. Ephraim Stern wrote in the Editor’s Foreword to the Supplementary Volume, published in 2008:

“Since the publication in 1993 of the four volumes of the New Encyclopedia of Archaeological Excavations in the Holy Land (NEAEH) archaeological excavations have continued at a staggering pace. Many of the entries of those four volumes quickly became outdated and the need arose for this volume, which updates the NEAEH to the year 2005. It is a joint venture of the Israel Exploration Society and the Biblical Archaeology Society.”

So, while we await the next update, a mammoth undertaking, this handily portable map will play a vital role in guiding the visitor around the archaeological sites of Jerusalem,

The front part of this large map (63×94 cm, or 25×37 inches) shows the Old City and its surroundings, while the reverse side is dedicated to the Old City in much greater detail. The map was made in collaboration with the IAA (Israel Antiquities Authority, or Reshut Atiqot in Hebrew), with the text and scientific advice provided by Dr. Yuval Baruch. The archaeological sites are described in small text boxes with an arrow pointing to the exact location of each.

Most of the sites on the front part are familiar to us, but by no means all of them are. It is good to see the site of Lifta on the northwest of the city included. This has been identified as the site of the Waters of Nephtoah of Joshua 15.9 and 18.15, defining here the border between Benjamin and Judah. We remember exploring the village and its spring in the 1970’s, but then it seemed very much off the beaten track, being hidden away on two steep slopes in the last valley of the ascent into Jerusalem.

There are other sites we are not so familiar with such as Khirbet Adaseh North and Khirbet Adaseh, 2 miles to the southeast. Adasa, was, of course, the place where the Maccabees were victorious in their battle against the Seleucid general Nicanor, who lost his life there.

The Old City map is also informative with sections dedicated to the Kidron and Hinnom Valleys, Mount Zion, the City of David and the Aqueducts of Jerusalem. We are pleased that the Tomb of Annas the High Priest, a site we were able to identify in the early 1990’s, is included among the sites in the Hinnom Valley.

This drawing shows the Tomb of Annas as reconstructed according to the archaeological remains. The reconstruction drawing shows the triple-gated entrance to the tomb’s anteroom. This is based on the remains of the partly preserved semi-hemispherical conch above the central doorway and those of four pilasters, the outer ones showing an additional rounded moulding which was part of a frame. There are indications that the tomb once carried a superstructure and so could be identified as a monument.

A glaring omission on this side of the map is any detail on the vast platform of the Temple Mount. However, giving the impression that the site is a terra incognita is part of the political reality in this area. Only some of the gates are mentioned, with the Double and Triple Gates unfortunately still called the Huldah Gates. The original Huldah Gates were in fact located in the southern wall of the pre-Herodian Temple Mount some 72 m (240 ft) north of the present Southern Wall.

No reference is made to the Step, which is the remains of the Western Wall of King Hezekiah’s Square Temple Mount or of The Rock, identified by many as the site of the Holy of Holies of Solomon’s Temple. The many well-heads visible on the platform indicate the location of the many underground cisterns, of which two, Cisterns 6 and 36, may have been mikva’ot. These would also have added interest to this part of the map.

Information on the Temple Mount platform is, however, available in our guide book Jerusalem, the Temple Mount in which we have produced a map showing 19 points of archaeological and historical interest:

Despite these shortcomings, however, we foresee copies of this map being given as presents for those who love exploring the Old City of Jerusalem and its environs. And if you have friends visiting who have been to Jerusalem, framed reproductions are bound to stimulate some lively conversation.

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Special Offer from Carta

Carta Jerusalem offers the new Jerusalem – Biblical Archaeology map for free with the purchase of one of three books mentioned below, including The Quest. In addition, each of the three titles can be purchased for 20% off the list price, i.e. $48.00 instead of $60.00. This excellent offer, which saves you almost $27.00 is valid until the 31st of January, 2017. When ordering, all you need to do is click on the Voucher code: 20-OFF, and the map will be added for free.

The three titles are:

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