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I intended to ignore this article (as I do many others), because I doubt that the identification is accurate and this article in Israel Hayom is but a popular presentation of a discovery now 25 years old. So you’re not reading this here because I agree that the “altar” on Mount Ebal is “the world’s most important Biblical archaeological site” and the “the Holy Grail of Biblical archaeology.” But the article helpfully points out scholarly biases that affect interpretation.

One of the people on the tour asks whether there are researchers – colleagues – who support him. Zertal names the late Professor Benjamin Mazar, who “supported me to an extent, but it was difficult for him because he was part of the mainstream. If you support a revolutionary idea, you pretty much cut off your relationships with certain people in positions of power.” Once again, he quotes Professor Lawrence Steiger of the Harvard Museum of Semitic Studies who said at the end of the 1980s: “If the ruin on Mount Ebal is what Adam Zertal says it is, the effect on archaeology and Biblical studies will be revolutionary; we will all have to go back to kindergarten. But that’s a big if.”
He mentions scientists whose revolutionary ideas met with vigorous rejection by the contemporary establishment, which ostracized them, from Galileo to Daniel Schechtman. “Put yourself in the shoes of professors who wrote books for decades, and suddenly along comes some pipsqueak from the Ha-Shomer Ha-Tza’ir movement who discovers an altar that matches, point for point, what is written in the Bible. What would you do? Ze’ev Herzog writes an article entitled ‘The Bible – No Findings on the Ground.’ An entire career was built on the theory of ‘no data.’ And suddenly there are facts! Incidentally, an American researcher by the name of William Dever says that there were only ‘proto-Israelites’ here. It’s not really clear what that means. But we found 420 Israelite sites from the settlement period (the Iron Age I period).”

While this is a most simplistic presentation (“suddenly there are facts!”), his evaluation that this discovery must be ignored because it undermines a particular scholarly perspective is important. A similar approach has been taken with regard to Bryant Wood’s analysis of the pottery at Jericho.

The reason that I doubt that Zertal has found Joshua’s altar is because his claim that the altar “matches, point for point, what is written in the Bible” is false. His evidence dates the altar to 1200 BC, two hundred years after the time of Joshua. Other objections have been raised by various archaeologists concerning the nature of the structure as well. But there are some intriguing things that may well have been ignored because his interpretation would send liberal biblical scholars “back to kindergarten.”

HT: Joseph Lauer

Mount Ebal and Shechem from Mount Gerizim, tb070507676

Mount Ebal from Mount Gerizim
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Eilat Mazar has released a two-volume work through her own publishing company that is now available from Eisenbrauns. The Walls of the Temple Mount has 320 pages of text in the first volume and 6 fold-out maps in the second. From the publisher’s description:

This volume comprises the most comprehensive and detailed documentation of the walls of the Temple Mount to date, and is meant to serve as an accessible, updated database for anyone taking an interest in the Temple Mount. image
The walls of the Temple Mount compound—one of the most magnificent construction enterprises in all of antiquity—reflect the immense scale of King Herod’s vision of some two thousand years ago, a brilliant technological feat of vast dimensions and breathtaking beauty which continues to captivate our imagination even today. This innovative creation occupies a place of honor among the most splendid edifices of the ancient world, and in the cultural legacy of all humankind.

To judge from the $270 price tag, this work is intended primarily for institutional libraries. Given problems with Mazar’s credibility on some recent issues, I will be interested to see a review of this book by Leen Ritmeyer. (Ritmeyer is author of the best book on the Temple Mount, The Quest: Revealing the Temple Mount in Jerusalem, a more affordable volume.)

Temple Mount northeastern tower, tb010310607

Northeastern corner of the Temple Mount, one of the highest preserved sections visible
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If you want to capture the hearts and minds of the people, you won’t do it through blogs but through TV specials. Whether or not the movie producers really want to convince people to “believe” or just buy the DVD and book is not clear to me, but the The Resurrection Tomb Mystery (aka The Jesus Discovery) puts forth claims that very few scholars have found convincing.

Some of the latest discussion is reviewed by James McGrath, and Mark Goodacre provides a simple summary of the claim.

The claim at the heart of the new documentary is that this tomb belonged to some of Jesus’ disciples, his earliest followers, probably Joseph of Arimathea himself, the man who buried Jesus.  The basis for the claim is twofold: (1) One of the ossuaries is said to feature a picture of a fish, pointing downwards, that is spitting out a stick man.  They interpret this as depicting the Hebrew Bible’s story of Jonah and the fish, and they suggest that this is being used as a symbol of early Christian resurrection. (2) Another of the ossuaries features an inscription that they interpret as referring to resurrection.

Goodacre is unconvinced, saying that “the case that this tomb belonged to Jesus’ disciples is very weak.” He then provides his top ten problems with the proposed interpretation.

1. Weak circumstantial evidence alone.

2. Handles on a fish?

3. Layered patterns of geometric shapes.

4. The Composite Computer-Generated Image.

5. The original excavators did not see a fish.

6. Fish in the margins.

7. The handled half-fish.

8. The Inscription Does Not Clearly Refer to Resurrection.

9. The Tomb Does Not Clearly Date to the time of Jesus.

10. Witnessing to Resurrection Does Not Make the Tomb Christian.
Goodacre’s blog explains each point. James Tabor has responded here. The spiritual “mission” of the program is to convince viewers that Jesus rose spiritually but not bodily from the grave. Though the producers obscure this by claiming to have discovered an early “high Christology,” their view constitutes a direct attack on historic Christianity as taught by the apostles until today.

And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead (1 Cor 15:14-15).

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A local CBS station has more on the new Leviticus fragment of the Dead Sea Scrolls going on display this summer in Fort Worth.

The fragment is 14.5 centimeters long and 8 centimeters high. It was put on display for CBS 11 in the MacGorman Chapel. Seminary President, Dr. Paige Patterson, is thankful to have it.
[…]
The scrap is called Paleo Leviticus. Paleo means old and Leviticus is the name of the third book in the old testament.
The Dead Sea Scrolls were first discovered in 1947. A shepherd looking for a goat threw a rock into a cave in Qumran and heard something shatter.
[…]
One of the scriptures in the fragment is Leviticus 22:21. It tells how a special offering needs to be without defect or blemish which is symbolic of the Messiah.
Steven Ortiz, a Biblical Archeology Professor at the seminary said, “What we do in archeology is actually put the flesh and blood on the actual stories.”
Ortiz is currently involved in two important digs in Israel and Cyprus.
He said, “I think a lot of times, people sitting in pews hear these stories and think of them like Aesops Fables and what we do in archeology is actually put the flesh and blood on the actual stories.”

That recalls a statement by William F. Albright: “Writing without artifacts is like flesh without a skeleton, and artifacts without writing are a skeleton without flesh.”

The story includes a video with images of the fragment. More information about the exhibit can be found here.

HT: Joseph Lauer

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The first two volumes of Harley and Woodward’s History of Cartography can now be downloaded for free from the University of Chicago Press (a value of more than $1,000). The links to the volume contents and chapter pdfs are on the left sidebar.

I always tell my class that Ramah, Samuel’s hometown, sits at the crossroads. Though it is known today as A-Ram, the geographical dynamic has not changed.

Southwestern Baptist Theological Seminary has unveiled its latest acquisition of a Dead Sea Scroll, a fragment from Leviticus.

In Jerusalem and throughout Israel this is Passover/Holy Week/Spring Break:

Those posing as Roman soldiers outside of the Colosseum have been thrown to the lions.

Wayne Stiles reveals what Jaffa’s greatest export is.

Two items of particular interest at Christianbook.com this week:

HT: Bill Soper, A.D. Riddle

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From Haaretz:

We often hear about how Jerusalem is holy to followers of the three major monotheistic religions. But what is less well-known is that the surrounding Judean hills were home to pagan ritual sites involving Greco-Roman gods. One such site, linked to the harvest goddess Demeter, has been identified at the Twins Cave, according to a study released by the Yad Ben-Zvi historical research institute last week. In Greek mythology, Demeter’s daughter, Persephone, was kidnapped by Hades, king of the underworld. After Zeus intervened, Hades agreed to send Persephone back aboveground – but first he convinced her to taste the seeds of the pomegranate, an underworld fruit. Once she tried them, she could not remain completely cut off from Hades’ realm, to which she had to return for three months every year. And how do you reach the underworld? In Greco-Roman thought, dark, deep pits or caves were considered gateways to hell and were often used for rituals dedicated to pagan gods, say Boaz Zissu, who teaches classical archaeology at Bar-Ilan University, and Eitan Klein, one of Zissu’s graduate students. Zissu and Klein said in the study that the Twins Cave was used for just such pagan rituals between the second and fourth century C.E. The 42 clay lamps from the late Roman period discovered in the cave were used as part of a pagan rite, apparently meant to guide Demeter’s way as she searched underground for her daughter, they said.

The full story is here. For directions to the cave located east of Beth Shemesh, see here.

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