Leen Ritmeyer – Ritmeyer Archaeological Design

Christmas and the Origin of Hanukkah

Jesus kept the Feast of Hanukkah

Every year on the 25^th of December, most Christians celebrate Christmas, but in this year of 2024, Jews keep the Feast of Hanukkah on the very same day. This happens only occasionally. Because of the lunisolar system of the Jewish year, the exact date of Hanukkah changes every year, but it usually falls between late November and late December in the Gregorian calendar.

In a previous post, we talked about the archaeology of Xmas and explained what a stable where Jesus was born might have looked like.

This drawing shows a typical stable block. The animals were kept behind the fenestrated wall (a wall with windows), while animal fodder and other provender was kept on this side of the wall. Fodder was put in mangers, or wooden feeding troughs, which were placed in the windows, so that animals could eat. Mary and Joseph (pictured here) would have put baby Jesus to sleep in such a manger.

This Hebrew word Hanukkah means dedication. In Numbers 7:10, 84, 88 and 2 Chron. 7:9 this word is used for the dedication of the altar, first of the Tabernacle and then of the Temple. Psalm 30 is a song for the dedication of the house of David; and in the post-exilic period it is used for the dedication of the House of God (Ezra 6:16) and of the repaired city wall (Nehemiah 12:27).

So, what is the origin of the Feast of Hanukkah and which dedication does it refer to? Most of the historical information comes from the intertestamental books of First and Second Maccabees. Historical documents from this time are known as the deuterocanonical literature. Six other books are accepted as deuterocanonical by some ancient churches: Tobit, Judith, Baruch, Ecclesiasticus, and Wisdom. Other sources are the Works of Flavius Josephus, History of the Jewish War, The Antiquities of the Jews, and Against Apion.

Josephus records in a somewhat fanciful manner (Ant. 11.325–339) a visit to the Temple by Alexander the Great after his capture of Gaza in 332 BCE. Here, the Jewish historian has him sacrificing in the Temple under the guidance of the High Priest. Although this may be mere legend, the story points to the perpetuation of the Temple services following their revival after the return from exile in Babylon.

Around the end of the third century BCE, restoration work was carried out on the Temple Mount by the High Priest Simon, son of Onias. According to the apocryphal work of Ben Sira called Ecclesiasticus (50.1–3), the work is described as follows:

“It was the High Priest Simon son of Onias who repaired the Temple during his lifetime and in his day fortified the sanctuary. He laid the foundations of the double height, the high buttresses of the Temple precincts. In his day the water cistern was excavated, a reservoir as huge as the sea.”

It is clear from the text that the bulk of these works consisted of the repair and strengthening of existing structures.

Although no archaeological remains of these buttresses have been found, nevertheless they have been indicated on the drawing as a suggestion. The location of the cistern is also indicated.

After the death of Alexander the Great in 332 BCE, Judea came under Ptolemaic rule from 301-200 BCE. The Ptolemies were benevolent toward the Jews. Ptolemy Philadelphus II of Egypt (285-246 BCE) commissioned a translation of the Hebrew Bible in c. 250 BCE. A tradition (recorded in the Letter of Aristeas) says that scholars from Jerusalem translated the Torah, the five books of Moses, into Greek for Ptolemy’s library in Alexandria. The term Septuagint derives from the Latin for “seventy” (septuaginta) and refers to the seventy-two translators involved in this work. During the following century, the rest of the Hebrew Bible was translated into Greek, with the entire Greek version retaining this name.

During the 3^rd century BCE, many battles took place between the Ptolemies in the south and the Seleucids in the north. In 200 BC, a final battle between the two forces took place in Panion (modern Banias) which was lost by the Ptolemies. The Seleucids then controlled the Holy Land. Whereas the Ptolemies were benevolent rulers, the Seleucids were the very opposite.

The most infamous of the Seleucid rulers, Antiochus Epiphanes (1 Maccabees 1:10; 2 Maccabees 4:7), tried to impose Hellenistic culture on the Jewish people, forbidding worship on the Temple Mount. In 169 BCE, Antiochus Epiphanes went to Jerusalem, where he plundered the Temple and took all the furniture and treasures away to Antioch (1 Maccabees 1:21-23; 2 Maccabees 5:11-20). The altar was defiled by sacrificing a pig, and the Temple was dedicated to Olympian Zeus. The Jews were forbidden to practice their religion, including rituals such as sacrificing and circumcision, the observance of the Sabbath, and were compelled to accept the new pagan rituals. Some renegade Jews, under leadership of Jason the high priest, accepted the new religion.

The next year, in 168 BCE, a strong fortress, the Seleucid Akra, was built to the south of the Temple Mount and east of the Huldah Gates. These were the main gates that were used by people that went up from the Lower City to the Temple. The garrison that was stationed inside the fortress, could easily control access to the Temple Mount, and the Book of Maccabees 1:38 documented that it became an ambush for the sanctuary much resented by the Jews.

The Seleucid Akra was built against the southern wall of the Temple Mount

The Seleucid Akra was built to the immediate east of the Huldah Gates so that they could control the people who lived to the south in the City of David going to the Temple Mount. This fortress was built in 168 BCE and finally destroyed 25 years later in 141 BCE.

The desecration of the Jerusalem Temple and the construction of the Akra Fortress eventually led to the Maccabean revolt which lasted from 167 to 160 BCE. In 164 BCE, Judas defeated the Seleucid forces at the battle of Bethzur. Five years earlier, the Temple had been defiled by Antiochus IV Epiphanes, but now Judas the Maccabee and his men could go up to Jerusalem to purify and dedicate the sanctuary. When they found the Temple in a shocking state of neglect and its buildings in ruin, they mourned and prayed to God.

While cleaning the Temple, a small jug with olive oil was found under the seal of the High priest that was used to fill the lamps of the Lampstand (Menorah). There was only oil sufficient for one day, but, miraculously it lasted for eight days. That is where the idea of the Hanukkiah comes from.

This menorah graffito was found in between two floors of a Herodian building that stood above the Broad Wall. This depiction of the Lampstand (menorah) probably decorated one of the walls of a priestly family home in Jerusalem. Apart from the Lampstand, it shows the Table of Shewbread (bottom right), the Altar of Incense (top right) and the three-stepped stone (bottom left) which the priest would stand on to light the lamps of the Lampstand in the Temple.

One of the duties of the priests in the Temple was looking after and trimming the seven lamps of the Lampstand. According to ancient sources, a priest stood on a block of stone with three steps cut out of it, so that he could reach the lamps.

The Temple Menorah had seven branches, while the Hanukkiah used at Hanukkah has eight branches representing the eight nights that oil miraculously burned in the Temple. The ninth oil lamp on the central stem is called the *shamas*h and was used to light the others.

Priests were selected to remove the defiled altar stones which were kept in a special place until they knew what to do with them (1Maccabees 4:45,46). They were eventually placed in a special room in the Chamber of the Hearth in Herod’s Temple.

This is a plan of the Temple and its surrounding courts and buildings.
A flight of twelve steps according to Middot 2.3. led up to a terrace known as the Hel, which bordered the Temple on the south and west. The Sanctuary itself consisted of three courts, each higher than the former, and beyond them, the Temple with the Holy and Most Holy Places. One could enter via the Eastern Gate, first into the Court of the Women or Treasury.
From the Court of the Women, men could advance through the Nicanor Gate into the Court of the Israelites and priest were allowed into the Court of the Priests. Three gate buildings were located on both the north and south side of the Temple. The Chamber of the Hearth was in the northwest corner of the Temple Court and the Chamber of Hewn Stone in the southeast. A small chamber in the northeast corner of the Chamber of the Hearth was used to place the altar stones that were defiled by the Seleucids.

A new altar was built from unhewn stones, the Temple was cleaned, new furniture brought in, and the Lampstand was lit. The Temple and altar were dedicated and there was great rejoicing. It was then decided to make a law that the keeping of this feast of dedication (Hanukkah) would be kept every year for eight days (1Maccabees 4:36-61; 2 Maccabees 10:1-8).

The Gospel of John records that Jesus too visited the Temple Mount in Jerusalem to keep the Feast of Hanukkah (John 10:22). While he was walking in the Porch of Solomon, the eastern portico of the Temple Mount, he was asked if he was the Messiah. Despite the works that God had given him to do, he was met with unbelief.

Jerusalem’s Temple Mount

Building the Most Detailed Depiction of Herod’s Temple

Daniel Smith is a 3D model team leader based in Salt Lake City, Utah. We have been in contact many times in order to help visualise in 3D the Temples of Jerusalem. He recently developed a video of “Jerusalem’s Temple: Building the Most Detailed Depiction of Herod’s Temple.”

His newly released 3D presentation is described as follows:

“King Herod’s Temple stood in Jerusalem as a masterpiece of ancient architecture, symbolizing the faith and devotion of its time. Understanding the significance of its location, history, and intricate design can deepen one’s reverence for this sacred site”

This is truly a masterful video that aims to bring together the extensive research that began at the Temple Mount Excavations in Jerusalem in 1968, directed by the late Professor Benjamin Mazar. Many scholars have analysed the result of this and other excavations in Jerusalem to get a full picture of what Herod’s Magnum opus may have looked like. We understand that this 3D video is the first of a series designed to help people better understand this sacred structure.

Fifty years ago our team was surveying by hand the archaeological remains of Herod’s Temple Mount and making accurate survey and reconstruction drawings of the architectural remains of the Temple Mount walls and other remaing structures, including the surviving architectural elements. We could not have imagined then that technology would advance so much as to enable people to virtually visit the Temple Mount in such a spectacular way. Daniel and his dedicated team are to be congratulated on this magnificent result of two years of hard work!

One of the reconstructed views of the Temple see from the Royal Stoa.

Who opened the sealed tomb of Jesus?

How was the tomb sealed?

This is a question that is frequently asked at this time of the year. We are told that after his crucifixion on Golgotha, the body of Jesus was laid in a new tomb, but he was raised from the dead three days later.

Golgotha in the foreground with the Temple Mount looking east

The new tomb in which Jesus was laid before the stone was moved to close the opening.

The resurrection of Christ was an important event that gives hope to many Christian believers, including ourselves.

However, from an archaeological point of view, I am interested to know how the tomb of Jesus was sealed. We know the story as recorded in the Gospels:

Matt. 27:62-66 On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, “Sir, we remember, while He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, “He has risen from the dead.’ So, the last deception will be worse than the first.” Pilate said to them, “You have a guard; go your way, make it as secure as you know how.” So, they went and made the tomb secure, sealing the stone and setting the guard. (NKJV)

There are images on the internet that show ropes around the rolling stone or metal bars, but nothing would be strong enough to prevent such a large and heavy stone from being moved by a few strong men.

As I was researching this topic, I came across an image that shows the seal securing the entrance to a shrine of gilded wood that belonged to the Egyptian Pharaoh Tutankhamun. The handles of the two doors were secured together by a rope and a seal.

On the right handle was a clay seal featuring Anubis , the Egyptian god of funerary rites and protector of the gates to the underworld.

Again, such a piece of rope would not have prevented anybody from entering the tomb chamber. After more than three millennia, the seal was finally broken by Egyptologist Howard Carter in the early 1920’s.

The important thing about this sealing rope is not the rope itself, but the clay seal that is attached to the door handle on the right. This shows the authority of the person who had ordered the sealing, and anybody trying to break that seal would be accountable and suffer the consequences.

In this image, the stone has been rolled in front of the opening to the new tomb. A seal was then attached between the stone and the front of the tomb.

The tomb of Jesus was sealed on the authority of the High Priest which was either Annas or Caiaphas. The tomb was sealed using two patches of wax connected with a piece of rope. People knew that anybody breaking that seal would be held accountable to the High Priest. From a factual point of view, the string was ineffective, but the authority of the High Priest would have been respected. However, angels are not subject to this authority. Their only desire is to do the will of God. The earthquake that is described in Matthew 28:2 was brought about by the angel of the Lord who had descended from heaven. He would have been the one who broke the seal and rolled back the stone from the door.

At the same time Jesus was raised from the dead in fulfilment of Psalm 16:10-11:

“For You will not leave my soul in the grave, nor will You allow Your Holy One to see corruption. You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore.”

Jesus never sinned during his life on earth and was rewarded with immortality. Let us then follow Christ who suffered for us, leaving us an example, that we should follow His steps.

The Pool of Siloam

Where is the true Pool of Siloam?

The Pool of Siloam is best known from the New Testament where Jesus sent the blind man to wash and be healed (John 9:7-11). In the Hebrew Bible this pool is mentioned as the “waters of Shiloah that flow softly” (Isaiah 8:6). The waters originated from the Gihon Spring, but that was apparently forgotten in the 1st century as Josephus calls this pool a fountain. In the last couple of decades it was thought that the Pool of Siloam was the stepped pool that has become a major tourist attraction in Jerusalem.

However, my friend Dr. David E. Graves alerted me to a recent article by Nathan Steinmeyer in Biblical Archaeological Society’s Bible History Daily called “Rethinking the Pool of Siloam.”

“Where is the Pool of Siloam? If you visit the City of David Archaeological Park in Jerusalem, you would easily think it is the large pool formerly known as Birkat el-Hamra, that has been excavated since 2004 near the southern end of the ridge. However, Israel Antiquities Authority archaeologist Nahshon Szanton believes this identification is almost certainly incorrect. Publishing in the journal ‘Atiqot, Szanton instead identifies the true Pool of Siloam with the more traditional Pool of Silwan, which is located only a few hundred feet to the north of Birkat el-Ḥamra.”

Szanton suggests that the square colonnaded pool that was excavated by Bliss and Dickie in 1896, should be identified as the Pool of Siloam mentioned by Josephus in War 5.140 as the “fountain of sweet and abundant water”, and that the water reservoir was Solomon’s Pool mentioned by Josephus in War 5.145.

In the context of my work at the Temple Mount Excavations, I visited the Pool of Siloam many times and studied the plans made by Bliss and Dickie, and those of Charles Warren. One of the ancient walls of this pool is still visible today.

In the centre of the photo is an ancient ashlar wall topped by a moulding. Photo taken during my first visit in 1973.

We have argued for a long time that the excavated remains of a square colonnaded pool discovered by Bliss and Dickie in 1896 had a ritual function, and that the stepped pool was a water reservoir. The Pool of Siloam was built near the exit of Hezekiah’s Tunnel. This tunnel was dug at the time of King Hezekiah to bring water to the western side of the city. He also created a huge water reservoir by building a city wall at the end of the Tyropoeon or Central Valley that also funtioned as a dam. This, in turn, made it possible for the city to extend to the west. By building a city wall round the Western Hill and securing its water supply, it became possible for the city to more than double its size.

This reconstruction drawing of the Pool of Siloam, dating from the first century, is based on the excavations of Bliss and Dickie . According to their plan, the almost square pool had a double entrance that indicates a ritual function. The double entrance gave access to a colonnaded porch that was built round a pool. It received water from Hezekiah’s Tunnel. This, I believe, was the building in which the blind man washed and was healed by Jesus.

Many mikvaot – Hebrew for ritual baths, mikveh in the singular, – have been excavated in Jerusalem and elsewhere in Israel. A mikveh usually takes the form of a stepped pool carved out of the rock with a small dividing wall built on the upper steps. The more elaborate mikvaot had double entrances. The purpose of this was to allow users of the mikveh to descend on one side and, after immersion, ascend on the other side, thus preventing contact with those who were not yet purified.

Washing and bathing are important parts of Jewish ritual and are referred to in the Gospels, e.g. Matthew 15.2 and John 9.7.

Here we see the water reservoir in the foreground and the Pool of Siloam higher up.

Although we had incorporated the excavated steps all along the three walls of Birkat el-Ḥamra in our reconstruction drawings, only the steps on the east (right in the drawing) have been excavated. Since last year the whole of the area at the lower end of the Tyropoeon Valley has been excavated, but none of the proposed steps on the west have been found.

A stepped pool was discovered at the mouth of the Central or Tyropoeon Valley, which is located between the Western and Eastern Hills of Jerusalem. This large pool served as one of the water reservoirs of Jerusalem. The building with the double entrance at the top of the drawing had a religious function.

The absence of steps on the west strengthens our idea of a water reservoir with steps on one side only. Other water reservoirs in Jerusalem, such as the Pools of Bethesda and the Pool of Israel could be accesses from one side only.

Strabo wrote that Jerusalem was a “city well-watered within, but desert outside” (Geography 16:2:40). The history of Jerusalem can be presented in many ways, but the most critical factor in understanding the development of the city is based on the capacity of the ancients to provide its inhabitants with water. Water was the central resource that shaped the fortunes of the city. Jerusalem began around the Gihon Spring, after which many new water systems were created throughout the ages in order to keep pace with the growing population of the city.

These large twin pools formed the Pools of Bethesda in Jerusalem, mentioned in John 5:2. Each of the pools had steps on one side only. Next to these large water reservoirs was a temple dedicated to Asclepius, the Roman snake god of healing. Around this small building were five sacred baths where sick people hoped to be healed. Jesus healed the paralytic man in this complex (John 5.2).

I don’t agree with Nahshon Szanton that this water reservoir could have been used as a swimming pool. Swimming was more likely used as a method of crossing rivers for example rather than for recreational purposes.

The sanctity of the Pool of Siloam was recognised in the Byzantine period by the building of a church next to the pool. The same happened at the conclusion of the excavations by Bliss and Dickie when a mosque was built over it.

In the Byzantine period, a church was erected above the Pool of Siloam. The pool could be reached from a door inside the church.

The construction of water reservoirs was necessary for making life in Jerusalem possible. No wonder that in Scripture, water is referred to as the water of life (Revelation 21:6; 22:1; 22:17).

The Gaza Strip

The Archaeology of the Way of the Land of the Philistines

The war that Israel is waging against the Hamas terrorist organisation in the Gaza Strip has resulted in casualties of many innocent civilians on both sides of the conflict. We hope that this deplorable situation will end soon.

We do believe, however, that eventually there will be peace in the Middle East when the rod from the stem of Jesse shall come forth and a branch shall grow out of its roots and the Spirit of Yahweh shall rest upon the greater son of David, namely Jesus who shall judge the poor with righteousness as Isaiah says in Ch. 11.

Isaiah 11:11 “It shall come to pass in that day that the Lord shall set His hand again the second time to recover the remnant of His people who are left, from Assyria and Egypt, from Pathros and Cush, from Elam and Shinar, from Hamath and the islands of the sea.” And then Isaiah 11:16 “There will be a highway for the remnant of His people who will be left from Assyria, as it was for Israel in the day that he came up from the land of Egypt.”

At present it is impossible to imagine that there will be a highway from Assyria to Egypt, from Baghdad to Cairo, but in the Kingdom of God, these things will come to pass. That means that the international coastal highway between Africa and Mesopotamia, which is the topic of this blog, will be opened again.

But back to the present. The Gaza Strip has been off bounds to Israelis since they evacuated the area in 2005. The situation was different when after the 1967 Six Day War, I worked as a volunteer in Kibbutz Yad Mordechai, which is near the northern border of the Gaza Strip.

Working in the greenhouses of Yad Mordechai where roses were grown for export to the Netherlands and Switzerland

There were no border controls at that time, and it took me less than an hour to walk to the centre of Gaza. Soon afterward, however, the entire Gaza Strip became off-limits to civilians.

Israeli soldiers and two half-tracks in front of Nasir Hotel in Gaza. Photo: Leen Ritmeyer

The Gaza Strip is rich in archaeological remains. The reason for this is that the great international coastal highway between Africa and Asia ran through this area. This great trunk road connected Egypt in the south with Syria and Mesopotamia in the north. It is one of the oldest roads in the world and is called the Way of Horus by the ancient Egyptians, and in the Bible, it is known as the Way of the Land of the Philistines (Ex. 13:17).

Map of the Way of the Land of the Philistines in the Gaza Strip. ©Leen Ritmeyer

Numerous towns, fortresses and caravanserais were built along this road that runs a few miles inland due to the wide strip of sand dunes that lines the Mediterranean coast. Ancient armies, traders, caravans, and travellers moved along this road. Many biblical characters, such as Joseph, Jacob, and infant Jesus with Mary and Joseph, travelled along this road too.

When the Israelites under leadership of Moses left Egypt, they were warned in Ex. 13:17 not to follow the “Way of the Land of the Philistines”, lest the people “change their minds when they see war and return to Egypt.” Archaeological discoveries have shown that they would have had to fight the Egyptian garrisons that were guarding this route. This road, known to the Egyptians as the “Way of Horus”, was the military road between Egypt and Land of Canaan as it was called then. Gaza was the capital of Canaan in the time of the New Kingdom in Egypt (1550–1077 BCE). This road appears in graphic form on the northern wall of the hypostyle hall at Karnak. It shows that strong fortifications were built along this road, a fact that has been verified by archaeological excavations. Prof. James Hoffmeier excavated the Migdol fortress in Egypt that was built at the beginning of this road, and I was involved in the excavations of one of the more northern fortresses, namely at Deir el-Balah in the Gaza Strip. This road was fortified by Seti I (1294-1279 BCE) and continued in use until the middle of the reign of Ramses II (1279-1213 BCE). The fact that the Israelites were told to avoid this road is a point in favour for the late date of the Exodus.

Places that we hear of in the news, such as Rafah (ancient Raphiah), Khan Yunis and Gaza are located on this ancient road. Ten years after my first visit to Gaza, I joined an archaeological tour and visited Gaza, Tel Katifa, Deir el-Balah, and Khan Yunis.

Sketch of the Muwassi agriculture made in 1977. ©Leen Ritmeyer

We were impressed by the muwassi hydroponic agriculture that we saw near Tel Katifa. The land in this area sits on an aquifer of sweet water. Bulldozers had been used to remove the sand dunes down to the original soil. As the sweet water floats to the surface above the heavier sea water, a fertile area was created where vegetables and other crops could be grown.

We then travelled south to Khan Yunis where I made a quick sketch of the Barquq caravanserai.

Barquq Caravanserai in 1977. ©Leen Ritmeyer

I was pleasantly surprised to see in a recent blog post by Brandon Marlon for the Times of Israel that the building still exists today.

On our way back, we visited the excavations of Deir el-Balah. Prof. Trude Dothan of the Hebrew University carried out excavations of the site between 1972 and 1982. Remains of clay coffins were found and kilns in which anthropoid lids were fired. Additionally, the remains of a large fortress that measured 20m (66 feet) square were found and an adjacent lake or reservoir.

One year before the end of the excavations, in 1981, Trude asked me to make reconstruction drawings of the site for her final publication. These were later used by artist Lloyd Townsend of the National Geographic to illustrate Trude’s article “Gaza Sands Yield Lost Outpost of the Egyptian Empire” in the 1982 December issue. I recently digitised these drawings and colored them in.

The excavations of Deir el-Balah in 1975. The dunes were bulldozed in a muwassi style operation and revealed the remains of a fortress

In the foreground are the excavated foundations of a fortress next to a pool or reservoir. ©Leen Ritmeyer

Relief on the northern exterior wall of the Karnak Hypostyle Hall showing Seti returning from his first campaign of victory on the Way of Horus. At the bottom of this image I have colored in the fortresses and the adjacent lakes. Trees are shown near some of the reservoirs

A representation of one of the many fortresses that were built along the Way of Horus. ©Leen Ritmeyer

Reconstruction drawing of the Egyptian fortress and adjoining lake at Deir el-Balah. ©Leen Ritmeyer

In 1967, Trude Dothan saw many clay lids of anthropoid coffins that appeared in the antiquities shops in the Old City of Jerusalem. She noticed that fine grains of sand were embedded in the clay. This gave her the idea that they may have originated from the Gaza Strip or the Sinai desert. This was confirmed by Moshe Dayan who was defense minister at the time. Eventually she was allowed to conduct archaeological excavations at this site.

Anthropoid Coffin from Deir al-Balah, *Late Bronze Age* exhibited in the *Hecht Museum* in Haifa. The clay lid showing a face and arms was fired separately in kilns. Source: Wikipedia

Reconstruction of two kilns next to two anthropoid coffins and a separate lid. © Leen Ritmeyer

Lloyd Townsend’s artistic impression, showing the kiln, a clay lid in the foreground and an antropoid coffin. (National Geographic, December 1982)

This cross section shows the firing of the clay lids. The clay lid was placed on a shelf, and under
the arch dung patties were placed for firing. The ash pit in front of the kiln was used to extract the ashes after the process of firing was finished. © Leen Ritmeyer

Cross section of a kiln showing the firing of a coffin lid. © Leen Ritmeyer

We hope that the present suffering will end soon, and that the “times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.” (Acts 3:20,21).

The Golden Gate interior

Discovery of previously unknown Hebrew inscriptions

Arnon Segal, a journalist-friend from Jerusalem, sent me a link to a most interesting article he wrote for the Makor Rishon newspaper (Hebrew).

“A Muslim acquaintance from abroad, a lover of Israel and a devout Zionist named M.A. [name withheld for obvious reasons], visited the Temple Mount in recent years and photographed up close a series of sites that are not accessible to Jews there, and the Gate of Mercy in particular [The Golden Gate is called Sha’ar haRachamim, “The Gate of Mercy” in Hebrew]. He provided rare photos from there, including a sensational discovery that will be described below.”

Arnon and I met in Jerusalem, and he published articles about my work on the Temple Mount in this newspaper. In this present article he writes:

“The gate complex became a mosque almost five years ago, and since then changes have been made to it that pose a great danger to the antiquities located there. The Gate of Mercy, as it is called today, dates to the seventh century AD. However, researchers such as archaeologist Leen Ritmeyer are convinced that a gate has stood in this place since the days of the First Temple, in the seventh century BC, the days of Hezekiah. Ritmeyer suggests that the Mercy Gate is the gate known in the Mishnah as “the Shushan Gate”, through which the scapegoat went out into the desert, and from there the Red Heifer was taken to the Mount of Olives.”

The inscriptions that probably date back to the 9-11^th century prove that Jews went up to the Temple Mount on, what must have been for some, a once-in-a-lifetime pilgrimage.

In the 19^th century, Félicien, or Félix de Saulcy, a French archaeologist, discovered an inscription in the underground Double Gate passageway. Jonah and Shavtia his wife, who had travelled from Sicily, wrote their names on the inside wall, with the addition of “strong in life”, meaning that they had prayed for a long life. Unfortunately, this inscription has recently almost been erased by a layer of new plaster.

In 1908, a well-known Jewish researcher discovered another Hebrew inscription on the southern wall of the Golden Gate, mentioning Abraham son of Loles, followed by the same formula “I will be strong”. This phrase means “getting stronger” and shows that Jews went up to the Temple Mount to give thanks for recovery of an illness.

“Benjamin of Tudela, who visited the Holy Land in the 12th century, mentioned this custom in the underground structure of Solomon’s Stables in the south of the mountain: “And there in Jerusalem, by the house where Solomon had horse stables built… the Jews who come there write their names on the wall.” “All of these appeared in the researchers’ articles in the last 170 years. Photographs provided by M”A from the Gate of Mercy structure recently prove that there are other ancient Hebrew inscriptions in the place, which the archaeological research has not caught up with yet .”

Photographs of the newly discovered inscriptions can be seen in the article, especially those written on the first column inside the gate.

“The archaeologist Tzachi Dvira believes that he was able, after seeing the photos taken at the site, to decipher some words from the inscriptions on the column. He reads there, among other things, the words “I have overcome”, and then a blurred word that may include the letters “for Bacher”. Next to these, the name “Reuben son of Machir” and the word “Degel- flag” were engraved on the column. Below them appears the name “Yosef (Joseph) son of …”, with his father’s name that is possibly Aryeh. It seems that another inscription appears beneath it in which the name “Yosef” is mentioned a second time, as well as other names, which are more difficult to identify.”

In 1975, I stood by this pillar (at right), unaware of the barely visible inscriptions right next to me. The red circle indicates the location where these inscriptions were found.

The letters are written in the so-called square Hebrew script that has been in use for many centuries. Even a pupil at a modern Hebrew school can easily read them. However, as Jews were allowed on the Temple Mount during the Early Muslim period from 838-1099 AD, but not afterwards, it is assumed that these newly discovered inscriptions date from that period.

Segal concludes his article with these words:

“So, in the heart of very sad days in our history, we received greetings from Jews who a thousand years ago went up to the Temple Mount freely. They engraved their names in the Gate of Mercy for eternal remembrance in the Temple of God.

“They roamed the place undisturbed, under the auspices of the very kind Muslim government of the 11th century, while we – the 21st century citizens of supposedly free Israel – are not allowed to go there.

“How did we come to terms with a reality where an address located in the heart of the free capital of Israel, not in Tehran or Baghdad, needs a Muslim to come here from abroad to reveal it to the world for the first time?”

A Triple Anniversary and Visits to Byzantine Monasteries in the Judean Desert

Today, the 1^st of October 2023, Kathleen and I celebrate our 45^th (sapphire) anniversary. We enjoyed many wonderful years of love, loyalty and dedication to each other, and shared interests in our faith, family, and archaeological work. We both love God’s Word, the Land of Israel and other biblical lands, and the Hebrew language. In many ways Kathleen (I call her Katia) is my equal and more, but she never wanted to attract attention to herself. All she ever wanted to do was to be my helpmeet. Katia was and always will be the “desire of my eyes”. Here is how it began.

The 1st of October 1975 was exactly 48 years ago that Kathleen O’Mahony (BA Archaeology, University College Dublin, Ireland, PGCE) arrived at the southwest corner of the Temple Mount Excavations to join the introductory tour I was giving for new volunteers. Katia had come to work on the dig as archaeological supervisor and occasional surveyor.

Katia at left with Prof. Benjamin Mazar, director of the Temple Mount Excavations, in the foreground, and an American volunteer at right.

Drawing in Leon and Jill Uris’ book Jerusalem, Song of Songs, with Katia at left (coloured in).

Meeting the then President of Israel, Ephraim Katzir. From right to left: Katia, Prof. Mazar, Ephraim Katzir.

Living in Jerusalem and seeing the variety of representatives of the different churches, she began wondering which of them was right. Katia also asked me what I believed, and so began many sessions of her asking questions and me answering from the Scriptures. We soon realised that our relationship was growing into something beyond teacher and student.

Reading the Song of Songs near Solomon’s Pools near Bethlehem.

One thing led to another, and we fell madly in love, and still are. Exactly three years after we first met, we married on the 1st of October 1978.

Just married in 1978. She loved her Druse dress.

A very happy Katia with a lovely cheeky smile!

We also celebrate 40 years of our Ritmeyer Archaeological Design (RAD) partnership. Katia is a professional archaeologist and excellent researcher, and her outstanding writing skills enabled us to co-author many books. We both love bringing the past to life, she with words and I with reconstruction drawings. We often reminisce about the many projects we have been involved with.

In the first year of our partnership, I joined the late Yizhar Hirschfeld in his search for Byzantine monasteries in the Judean Desert.

The Byzantine monastic movement in the Judean Desert was initiated in the 4^th century AD by Chariton, who was born in Iconium (modern Konya, in Turkey). After the cessation of persecution of Christians, he made pilgrimage to Jerusalem, but was taken captive by bandits, who took him to a secret treasure cave in Pharan, near the spring of Ein Fara, not far from Anathoth (Arabic anata). Eventually he was rescued and inherited the cave and its contents and founded his first monastery there. I visited this monastery for the first time in 1970.

The Monastery of Pharan in 1970. It is located in the upper canyon section of Wadi Fara, near the spring of Ein Fara, about 6 miles (10km) northeast of Jerusalem, just beyond Anathoth.

At that time, a monk called Alexander, at far right, was still living in this monastery. Soon after our visit he left for Vienna, and his monastery was unfortunately destroyed.

After leaving Pharan, Chariton established two other monasteries, the first one was the Laura of Douka, on the Mount of Temptation, and later the Monastery of Chariton – also called Souka, near Tekoa. The name of the monastery’s founder, Chariton, is preserved in the Arabic name of the site that is called Khirbet Khureitun and of the valley below, Nahal Khureitun. The modern name of the valley is Nahal Tekoa.

This laura monastery was established by Chariton above the steep cliffs of Mount Quruntul to the west of Jericho. The two cliffs descend to Nahal Khureitun, or Nahal Tekoa. The nucleus of the monastery is triangular in shape with a tower at each corner. As it was built on a steep slope, massive retaining walls had to be built along the base to create level areas for construction.

There are two types of monasteries, the laura (from the Greek word for path) is a community of monks who live in individual cells around the church and, walking over the paths that lead from their individual caves to the monastery, meet communally during the weekend. A coenobium (from the Greek koinos bios, meaning communal life) monastery is an enclosed complex where the monks live, work, pray and eat together. Chariton sought solitude in the last years of his life which he spent in the Hanging Cell of St. Chariton.

This reconstruction drawing shows the “Hanging Cave” complex on the southern bank of the Wadi Khureitun, which still bears the name of Chariton. The Cell of Chariton is located 15m (50 feet) above the entrance at ground level. Next to the entrance was a cistern. The cell could be reached by ladders via two lower caves.

This section of the “Hanging Cave” monastic complex shows three different levels. The lower bell-shaped cave was reached from the valley by climbing some steps near the entrance. Using a 5m (15 feet) high ladder, the chapel on the middle floor was reached. From there, another ladder led to a small opening that led to the “Hanging Cell”.

This drawing shows a monk climbing through a high opening in the chapel to a cliff-side channel that led to some steps by which the cell could be reached. Remains of fixings in the rock for a wooden door at the entrance to the cell, and the low remains of a stone wall facing the valley, indicate that the cell was protected from the elements.

We have fond memories of this Cave Church of St. Chariton in the stunningly beautiful Wadi Khureitun in the heart of the Judean Desert near the settlement of Tekoa.

Leen in the Cell of Chariton on an earlier visit.

I had been there already with Yizhar, but I wanted to show Katia this amazing site and take further measurements to help illustrate his book The Judean Desert Monasteries in the Byzantine Period, Yale University press, New York, 1992, for which Katia did a lot of translation work. This is what she wrote about that memorable visit:

“Access to the Cell of St. Chariton was via an iron ladder of 5m in length bolted into the sides of a rocky mountain – quite an adventure! Here you overlook the ravine that at the time we visited was full of wild tulips. There were pine and eucalyptus trees in abundance with natural springs gushing through the cracks in the rock supplying the area with sparkling waters. Standing in the small space with its uneven walls and ceilings covered with soot, we saw how the cave was connected by low passageways to other caves. In these, monks ate, slept and prayed in the “laura” (hermit settlement), established by Chariton. He had originally come on a pilgrimage from Iconium and been abducted by robbers before settling in the Holy Land to establish monasteries.”

Katia in the chapel, waiting for a ladder to reach the opening above.

Walking gingerly to the Cell of Chariton.

Katia sitting inside the Cell of Chariton.

Looking down at the 15m (50 feet) deep valley floor.

“The sight of the birds known as Tristram’s Grackle (with their iridescent black plumage and orange patches on their outer wing, and which are particularly noticeable in flight) diving down from the heights of the cliffs and sweeping upward just before they reach the bottom of the ravine, was incredibly beautiful.”

“The sight of some black desert irises that flower only occasionally in the desert, after a particularly wet winter, near Tekoa, was also very memorable.”

Black iris. Source: Wikipedia, shlomotm.

Yizhar Hirschfeld and the monastery of Khirbet ed-Deir.

“That same year, we also made a wonderful family trip to Khirbet ed-Deir. Yizhar described it as “one of the most isolated and remote monastic sites of the Judean Desert … the location of the site in the heart of the desert and the excellent preservation of its remains leave a deep impression on the visitor.” It was located in the central part of the dry upper reaches of Nahal Arugot, about ten miles south of Bethlehem.”

The Monastery of Khirbet ed-Deir is located in a small ravine that branches off from Nahal Arugot, about 13km (8 miles) southeast of Tekoa, 16 km (10 miles) south of Bethlehem, and 27km (17 miles) south of Jerusalem.

“The monastery’s remains are built on a spur that rises above the riverbed’s south bank and along a gorge on the south side of the spur. Natural caves were incorporated into the monastery. It was basically a “cliff-side coenobium” where monks lived together as a commune.”

The Cave Church of Khirbet ed-Deir was built inside a large cave that was part of the monastery.

“While Leen was busy surveying the different parts of the monastery, we had been exploring the gorge and were getting out some drawing materials so that our children could record the visit.”

“Suddenly, a group of Bedouin children appeared out of nowhere, wanting some of the equipment. I gave them some of our novelty pencils and rubbers and chatted with them, telling them what Leen and Yizhar were doing. They were amazed that we were bothering with a small site in the desert, but very pleased with their little gifts.”

“Yizhar was busy bringing out his book on the monasteries in the Judean Desert and we learnt a lot about them through his work. He lent us a book called The Desert a City: an introduction to the Study of Egyptian and Palestinian monasticism under the Christian Empire, by Derwas James Chitty (London, 1966), which, one writer said, was ‘full of brilliant passing insights and wonderful throwaway lines’ about the “City of the Wilderness.”

During our 22 years of work and exploring the Land we visited many memorable sites. Visiting these Byzantine monasteries in the Judean Desert, however, was a major highlight.

Herod’s Temple Mount in Jerusalem in 3D

Jeremy Park of bible-scenes.com asked me a while ago if I could help him with his project of developing a 3D video of Herod’s Temple Mount. Last week he wrote the following:

“Shalom to you all. I am so excited to say that after almost two years working on this project it is finally finished; Herod’s Temple Mount. Journey back through time and see what Herod’s Crowning glory the Temple Mount could have looked like two thousand years ago. Places that we can see the remains of today, places like Robinsons Arch and Barclays Gate, Solomon’s Stables and the Western Wall, to name but a few.”

The compilation video can be seen here on YouTube.

“When I made each scene I tried to include people. There were two reasons for this, firstly they gave a sense of proportion and scale as sometimes it is only when you see a person in the shot that you realise just how big some of the structures really are. Secondly, I tried to create a story of each scene where something is happening or has happened. For example, the picture of the two weary travellers on the road in the Kidron valley are obviously talking about the politics of the day:

Here are some additional images:

View of the Temple Mount from the southeast

The Temple, seen from inside the Royal Stoa

The paving underneath the porticoes of the Court of the Women

The domes inside the Double Gate passageway

The altar was made of unhewn stones. According to Mishnah Middot 4:1, “The stones of the ramp and the stones of the Altar were alike taken from the Valley of Beth Kerem, where they were quarried from below virgin soil and brought from thence as whole stones upon which no tool of iron had been lifted up. For iron renders the stones invalid for the Altar even by a touch, and by blemish it renders them invalid in every respect.”

“As most of you are aware by now, I have followed Leen Ritmeyer’s model for this project and if anyone is interested in learning more about the Temple Mount, his book “The Quest” is a gold mine of information.”

“I was fortunate to discover the Ritmeyer Archaeological design Website where I was able to purchase comprehensive plans, elevations, images and information about all aspects of this incredible site that would have been the setting for many Gospel narratives. Without the Ritmeyer resource I don’t think I would have been able to have done justice to the historic and archaeological authenticity of the site.”

This shows how Jeremy used my plan of the Temple Mount to start his design

I am probably a little biased when I say that this is the best 3D rendition of the Temple Mount I have seen so far.

Do watch the video and let Jeremy Park know what you think. He would love to hear from you. His HD videos are free to watch and download, but only subscribers can download high-resolution 4K copies:

The High Definition (HD) videos on this site are free to download and are accessed from the HD download buttons that accompany each scene.
4K videos are available to all subscribers.
When anyone subscribes, an e-mail will be sent out with the necessary password enclosed.

Jeremy’s Bible Scenes is not a separate charity but a branch of his company Park 3D Ltd. Until Bible Scenes can provide him with a sufficient income to work full time on it he has, by neccessity, a day job. He would love to have your support!

What comes next?

“Over the next few days I will be uploading each camera move that you see in this video in HD and 4K to the Bible Scenes Website. As subscribers you will have access to these videos 4 weeks before they are released to the general public (and of course access to them in 4K). I will let you know as soon as the website is updated with the new videos.
After this I will be concentrating on producing individual descriptive videos of most (if not all) of the elements that make up the Temple Mount. For example, there are 18 chambers that surround the Temple itself, all of which serve a different purpose and while I may not be including all of them, I think there is a wealth of information to share regarding them. Then there are the various entrances and gates, the Royal Stoa, the Antonia Fortress and all the other parts that make up this project, all have their own story. I am excited to start producing them and will let you know as soon as they are completed.”

Can’t wait to see all this!

What Can You Do with Your Bible Training?

Traditional and Nontraditional Vocational Paths

I am guessing that some, if not all, of the readers of my blog may be interested to see the latest book^[1] to which I had been asked to contribute.

The authors, Brandon Benzinger and Adam Day, are to be commended to have tackled the problem of finding jobs for graduates of Biblical and Theological Study programs. As fewer and fewer jobs are available to them, the editors understood that to get employment, these candidates must think outside the box.

They asked 25 people who have found satisfying jobs to share their experience of how they settled into their present occupation, the ways in which they have used their biblical training in that occupation, the “joys” and “trials” of their work, and advice for those who would like to follow in their footsteps.

The book is divided into four parts:

Part 1: Academia

Part 2: Publishing and Media

Part 3: Congregational Ministry

Part 4: Parachurch Ministry, Missions, and Public Service

I would love to have had this book available at the beginning of my career, rather than nearer the end of it.

Personally, I can’t wait to read the contributions of Steve Ortiz and Mark Wilson, who are closest to my field of work, but I think that I will be quite amazed how interesting I will find many of the characters whose professional dreams are portrayed here.

My chapter in Part 2 is called “Design and Illustration”, in which I set out the various roads I have followed and to see how biblical studies can be a springboard to not just one but possibly a few different careers.

It is interesting to note that those who show the highest level of satisfaction are those with supportive familes.

Personally, I am very thankful that my work has also brought me many joys, chiefly in that I have been able to share it with my wife Kathleen, a trained archaeologist. Her excellent writing and research skills have enabled us to produce books and various other educational materials that people still find useful today. When my family was young, I was often able to take them on digs and give them some memorable experience. When they were older, they helped me at times with photography, cartography, and illustration.

Our young family at the Tel Nitzana Excavations in the Negev on the border of the Sinai desert

And, of course, some of the most exciting moments in my career were the making of major discoveries, such as the placement of the ark of the covenant on the Temple Mount, the identification of the Middle Gate mentioned in Jeremiah 39:3, and the main gate of Sodom, where Lot sat (Gen. 19:1).

During the excavations of Tall el-Hammam in 2013, a large gatehouse with pillars was found behind the main entrance to the Middle Bronze Age city. This reconstruction drawing shows what the main gate of Tall el-Hammam would have looked like. As the excavator of this archaeological site has identified Tall el-Hammam with Sodom, it appears that this was the gate mentioned in Genesis 19.1, where we read the Lot sat in the Gate of Sodom. The reconstruction drawing shows a right angled pathway through the gatehouse with a space at the side where the elders and judges of the city congregated. © Leen Ritmeyer

I warmly recommend this book to all those seeking alternative employment in this ever shrinking field.

^[1] Brandon C. Benzinger and Adam W, Day, editors, What Can You Do with Your Bible Training? Traditional and Nontraditional Vocational Paths, Resource Publications, Eugene OR, 2023.

Ezekiel in Babylon

Archaeological evidence for the Babylonian Exile

In our previous blog, we looked at the Middle Gate as an example of the description in Lamentations 2:9 that Jerusalem’s “gates were sunk into the ground.” We published it on the 1^st of September, as that was one of the readings for the day according to the Traditional Daily Reading plan of the Avery Bible app.

Today, on the 5th of September, according to this plan, we begin reading the Prophecy of Ezekiel. From Chapter 1 we understand that Jehoachin, King of Judah, was exiled to Babylon along with Ezekiel and several thousands of Jerusalem’s leading citizens.

According to Ezra 2:59, the Jews lived in villages like Tel Abib, Tel Melah, Tel Harsha, Cherub, Addan, Immer and Casiphia, from where they returned following the Edict of Cyrus in 539 BC. The location of these places is not known, but it is understood that these were clustered round the River Chebar, where the Jews were forced to work on government projects.

A few years ago, in 2017, as part of an archaeological project we were doing in the area, we visited the Bible Lands Museum in Jerusalem. At that time, the curators had put on a dazzling display called “Jerusalem in Babylon”, showing archaeological evidence for some of the places where the exiles lived. This was the first time that archaeology had proved that Jews lived here during the Exile. The following images are photographs taken by permission of the Bible Lands Museum.

The orange tinted area indicates where the exiles were settled.

While reminiscing recently about the highlights of our archaeological careers, we could not help but include our visit to this exhibition as a stand-out experience.

We had assumed that this was only a temporary exhibition and expected it to be dismantled. We were pleasantly surprised, however, to see on their website that this exhibition is still very much on!

An animated movie in Hebrew (but with English subtitles) introduces the story of the Exile for children. We were indeed relieved to see that this unforgettable exhibition could still be enjoyed by the next generation.

These are some of the inscribed clay tablets that mention the places where the exiles lived.

Kathleen examining a vitrine in which several clay tablets are displayed.

The text on some of the clay tablets that were discovered showed that the exiles lived in an area called Al-Yahuda (City of Judah) or Al-Yahudaiah (City of the Judeans), where they were initially forced to dig and dredge canals for transportation of goods as part of their obligatory service to the king and state.

Some clearly recognisable Jewish names, such as Gedaliah, Zechariah, Hananiah, Nethanyahu, Obadiah and Zedekiah, have been found on several of these tablets.

“On the Rivers of Babylon” (1910), by Ephraim Moshe (Moses) Lilien, an Austro-Hungarian art nouveau illustrator and a member of the Zionist movement. The people on this etching are mourning next to a large river.

The Akkadian word for man-made canals (naru, Hebrew nahar) is one and the same for rivers. Therefore, it is possible that the words in Psalm 137:1, “By the rivers of Babylon there we sat down, yea we wept when we remembered Zion”, do not refer to the main rivers, the Euphrates and Tigris, but rather to those canals that branched out from them, which the Jewish captives were forced to dig. It was hard work, especially for a labour force that had just survived the destruction of their country and a long march from Judah to Babylon. These canals were needed to bring water for irrigation purposes and for bringing goods to inland cities, such as Babylon.

When that work was completed, the Jews were allowed to settle in the land.

This illuminated model gives an impression of the houses in which the exiles lived, next to a hand-dug canal.

This tablet contains evidence for the man-made canals that the exiles were forced to dig.

The text on these tablets also showed that after an initial hard time, the Jews quickly settled down and became prosperous. Some preferred to stay in Babylon rather than to endure the hardship of pioneering work in the province of Judea.

However, after 70 years, many exiles that had been living in Babylon since the conquest of Judah by Nebuchadnezzar, returned from Babylon to Jerusalem and Judea.

At the end of the 19th century, Jews again, after a much longer exile, returned to the Land of Israel, and many saw a historical parallel with the return of the exiles from Babylon.

This engraving by Ephraim Moses Lilien was printed on the invitation for the 5^th Zionist Congress, held in 1901, as stated in Hebrew at the top of the drawing. The pogroms in Russia and Eastern Europe at that time stimulated Jewish immigration to Palestine. This ideal has profound religious and historical roots, one of which was the return to Zion after the Babylonian exile.

The lower Hebrew inscription reads: “May our eyes behold your return in mercy to Zion.”