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Yesterday the State Attorney’s office in Israel announced that it was withdrawing its appeal on the allegedly forged items in the collection of Oded Golan. Hershel Shanks has written a brief update on the situation.

The Israel Antiquities Authority is scheduled to return the famous ossuary, or bone box, inscribed “James, son of Joseph, brother of Jesus” to Oded Golan, the Israeli collector who owns it, after a five-year trial charging that he forged the Jesus reference in the inscription. In March 2012, the trial judge Aharon Farkash acquitted Oded Golan of the forgery charge. Stung by the verdict, state prosecutor Dan Bahat (not the eminent Israeli archaeologist of the same name) mounted an appeal of some aspects of the verdict, but not the James Ossuary. The government apparently accepted as final the judge’s decision regarding the ossuary. On July 18, Bahat’s superiors in the office of the State’s Attorney announced to the Israel Supreme Court that it was withdrawing the appeal on other aspects of the verdict.

The update continues here. I have noted in the past that most experts believe that the James Ossuary inscription is authentic and many believe that the Jehoash Tablet is as well.

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(Post by Seth M. Rodriquez)

I still remember the first time I studied the descriptions of the Tabernacle in detail. I was a college student at the time and was taking an Old Testament Survey course. I combed through the descriptions of the Tabernacle in Exodus 25-30 and did the best I could (with the limited knowledge that I had) to picture what the various items looked like and how they fit together.

A case in point is the description of the lampstand in the tabernacle, or as it is commonly called: the menorah. The Bible describes the lampstand in the follow way:

You shall make a lampstand of pure gold. The lampstand shall be made of hammered work: its base, its stem, its cups, its calyxes, and its flowers shall be of one piece with it. And there shall be six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand. And on the lampstand itself there shall be four cups made like almond blossoms, with their calyxes and flowers, and a calyx of one piece with it under each pair of the six branches going out from the lampstand. Their calyxes and their branches shall be of one piece with it, the whole of it a single piece of hammered work of pure gold. You shall make seven lamps for it. And the lamps shall be set up so as to give light on the space in front of it. Its tongs and their trays shall be of pure gold. It shall be made, with all these utensils, out of a talent of pure gold. And see that you make them after the pattern for them, which is being shown you on the mountain. (Exod. 25:31-40, ESV)

Now some of the Hebrew terms in this passage are difficult to accurately interpret (for example, the word translated “calyx” in the ESV is translated as “bulb” in the NASB), but it is clear that the menorah in the Tabernacle incorporated elements of almond blossoms. So to get an idea of what the menorah looked like, you need to know something about the shape of almond blossoms. Unfortunately, as a college student from the suburbs of Southern California, I had no clue what an almond blossom looked like.

So to remedy that situation (for myself and for the sake of others like me) our picture of the week comes from Volume 16 of the Pictorial Library of Bible Lands. This is an entirely new volume that was added when the collection was revised and expanded last year and it focuses on “Trees, Plants, and Flowers of the Holy Land.”  (For another sample from this collection, see my post here.)  The photograph below shows a branch of almond blossoms on a tree near Aijalon in Israel.  You can click on the photo to enlarge it.

Almond blossoms are white or pink in color and appear on the tree in early spring, before any of the leaves are produced. The petals of the blossom form a cup and, as you can see, several flowers grow next to each other on a single branch.  In the upper left section of the photograph you can see some new buds forming with the calyx covering. (A “calyx” is the leafy covering around a bud or flower.)

Given an image like this, it is not difficult to imagine what the branches of the Tabernacle’s lampstand may have looked like. Each of the six outer branches of the menorah incorporated three almond blossoms and the center branch somehow incorporated four blossoms. Although we may not be able to reconstruct the exact details of the lampstand with certainty, a picture like this goes a long way in enlightening our reading of the text.

This photograph and over 1,500 others are available in Volume 16 of the Pictorial Library of Bible Lands, and is available here for $34 (with free shipping).  Additional photographs from that collection can be seen here, here, and here on the BiblePlaces website. For one reconstruction of the Tabernacle’s lampstand, see images of the Tabernacle replica here and here.

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Professor Yosef Garfinkel has announced the discovery of two royal public buildings in his excavations at Khirbet Qeiyafa. According to the press release, one is the palace of David and the other was the king’s storehouse.

Two royal public buildings, the likes of which have not previously been found in the Kingdom of Judah of the tenth century BCE, were uncovered this past year by researchers of the Hebrew University and the Israel Antiquities Authority at Khirbet Qeiyafa – a fortified city in Judah dating to the time of King David and identified with the biblical city of Shaarayim.
One of the buildings is identified by the researchers, Professor Yossi Garfinkel of the Hebrew University and Saar Ganor of the Israel Antiquities Authority, as David’s palace, and the other structure served as an enormous royal storeroom.
Today (Thursday) the excavation, which was conducted over the past seven years, is drawing to a close. According to Professor Yossi Garfinkel and Sa’ar Ganor, “Khirbet Qeiyafa is the best example exposed to date of a fortified city from the time of King David. The southern part of a large palace that extended across an area of c. 1,000 sq m was revealed at the top of the city. The wall enclosing the palace is c. 30 m long and an impressive entrance is fixed it through which one descended to the southern gate of the city, opposite the Valley of Elah. Around the palace’s perimeter were rooms in which various installations were found – evidence of a metal industry, special pottery vessels and fragments of alabaster vessels that were imported from Egypt. The palace is located in the center of the site and controls all of the houses lower than it in the city. From here one has an excellent vantage looking out into the distance, from as far as the Mediterranean Sea in the west to the Hebron Mountains and Jerusalem in the east. This is an ideal location from which to send messages by means of fire signals. Unfortunately, much of this palace was destroyed c. 1,400 years later when a fortified farmhouse was built there in the Byzantine period”.
A pillared building c. 15 m long by 6 m wide was exposed in the north of the city, which was used as an administrative storeroom. According to the researchers, “It was in this building the kingdom stored taxes it received in the form of agricultural produce collected from the residents of the different villages in the Judean Shephelah. Hundreds of large store jars were found at the site whose handles were stamped with an official seal as was customary in the Kingdom of Judah for centuries”.
The palace and storerooms are evidence of state sponsored construction and an administrative organization during King David’s reign. “This is unequivocal evidence of a kingdom’s existence, which knew to establish administrative centers at strategic points”, the archaeologists say. “To date no palaces have been found that can clearly be ascribed to the early tenth century BCE as we can do now. Khirbet Qeiyafa was probably destroyed in one of the battles that were fought against the Philistines circa 980 BCE. The palace that is now being revealed and the fortified city that was uncovered in recent years are another tier in understanding the beginning of the Kingdom of Judah”.
The exposure of the biblical city at Khirbet Qeiyafa and the importance of the finds discovered there have led the Israel Antiquities Authority to act together with the Nature and Parks Authority and the planning agencies to cancel the intended construction of a new neighborhood nearby and to promote declaring the area around the site a national park. This plan stems from the belief that the site will quickly become a place that will attract large numbers of visitors who will be greatly interested in it, and from it one will be able to learn about the culture of the country at the time of King David.

To my conservative friends, I’d urge caution before making any bold claims based on Garfinkel’s work. Or any claims at all. Let’s wait and see how credible archaeologists evaluate his stratigraphy. If he’s correct, we’ve lost nothing by being patient.

For previous posts related to Khirbet Qeiyafa, see here. The high-resolution images below are available from this link.

UPDATE: The Jerusalem Post has some background on the previous years of excavation. The Arutz-7 headline dubs the find as “King David’s ‘Suburban Palace.’” The Times of Israel includes a review of Eilat Mazar’s alleged excavation of David’s palace in Jerusalem.

Haaretz largely ignores the press release and gives Garfinkel’s arguments for Qeiyafa’s significance in proving the existence of David’s kingdom along with counter-arguments. The subhead gets right to it: “Some archaeologists claim that three rows of stones found in Khirbet Qeiyafa prove the existence of a kingdom shared by two biblical kings – David and Solomon; other scholars beg to differ.”

UPDATE #2: Joseph Lauer has noted an essay by a David Willmer, a former supporter of Garfinkel, at Foundation Stone. He provides some important context, including this:

It’s no coincidence that on the last day of excavation an announcement so “momentous” should be made. It’s all about attention, fund raising, the lecture circuit, the headlines. But it’s not about archaeology. Nor is it about history. And it calls into question the right to call oneself an academic. When science, research and intellectual honesty are held hostage to sensationalism, then the public, the truth, and the legitimacy of showing the deep roots of the Jewish people in the Land of Israel are done terrible damage. The archaeologists become a laughing stock – and those wishing to delegitimise the State of Israel are given another arrow in their bid to destroy that connection. That the IAA would enable this unprofessional and egregious charade is nothing less than shameful.

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Aerial view of Khirbet Qeiyafa from the north
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Aerial view of “David’s palace” and Byzantine farmhouse
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Pottery from excavations.
First two photos by Sky View courtesy of the Hebrew University. Third photo by Clara Amit. All photos courtesy of the Israel Antiquities Authority.
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The Jerusalem Post has a feature story on the current excavations at the Philistine city of Gath. For daily updates, see the excavator’s blog. In particular, you may want to check out this remarkable 3-D image of Area A.

The Post also reports on a new virtual tour of the Temple Mount, online at HarHakodesh.co.il.

The sphinx found at Hazor is described by the archaeologists in a 3-minute video. Apparently this was the last of 24 years of excavations at the site. UPDATE (7/19): My interpretation that this was the final season was incorrect. See comments below.

Tel Aviv University is offering a free online course via Coursera on “The Fall and Rise of Jerusalem,” taught by Professor Oded Lipschits, Ph.D. and Ido Koch.

John H. Hayes died last week at the age of 79.

HT: Joseph Lauer, Jack Sasson

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The upper city of Hazor
Photo from the Pictorial Library of Bible Lands
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Daniel M. Master is the editor-in-chief of a new reference that will be of interest to many here. The Oxford Encyclopedia of the Bible and Archaeology is a 1200-page work that includes 130 lengthy essays on biblical sites, regions, and lifeways. The editorial board includes Jürgen K. Zangenberg, Avraham Faust, Beth Alpert Nakhai, and L. Michael White. From the publisher’s description:

For many years, under Albright’s influence, the hybrid field of Biblical Archaeology had a life of its own in the United States and was considered a coherent discipline. But many outside of Albright’s sphere were unsure whether this field was a division of biblical studies or part of the broader world of general archaeology and saw these two pursuits in some disciplinary tension. At the same time, biblical scholars grew increasingly skeptical that archaeology could provide context for the specific events of the biblical text. Individual excavations persisted, but work ceased to be framed by research designs derived from the questions of Biblical Archaeology. Oxford Encyclopedia of the Bible and Archaeology 9780199846535 Yet archaeologists of the last twenty years have continued to produce material for biblical studies that is too critical to be ignored: inscriptions such as the Tel Dan stele or Khirbet Qeiyafa ostracon, debates on the chronology and stratigraphy of the 10th century BCE or the stratigraphy of the Shechem temple, and publications such as those of the Jewish Quarter in Jerusalem or Herodian Jericho. Shifts in archaeological theory and biblical scholarship now present new potential for rapprochement between archaeology and the Bible. Recent archaeological work has uncovered the lifeways of the biblical world and begun to suggest how understanding these lifeways transforms the reading of the biblical text. The Oxford Encyclopedia of the Bible and Archaeology represents a new way of conceiving of the relationship between archaeology and biblical studies that allows the results of a wide cross-section of excavations and regional studies to contribute to the interpretation of the biblical text through an elucidation of the lifeways of the ancient world. By going beyond mere chronology and focusing on the social organization of biblical society, the Encyclopedia is an important methodological breakthrough for the study of the Bible and archaeology.

Amazon lists the 2-volume work for $281 and shows it being released on Monday, July 15. Dove Booksellers has it for $265 plus $7 shipping.

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Eilat Mazar is claiming to have found the earliest alphabetic inscription ever discovered in Jerusalem.
Readers may recall that she found the earliest written inscription several years ago in a fragmentary cuneiform tablet. She is dating this one to the tenth century BC, but the basis for this date is not given. Mazar has been heavily criticized in the past for dating her discoveries to the time of David in order to attract more publicity.

From the Hebrew University press release:

The inscription is engraved on a large pithos, a neckless ceramic jar found with six others at the Ophel excavation site. According to Dr. Mazar, the inscription, in the Canaanite language, is the only one of its kind discovered in Jerusalem and an important addition to the city’s history.
Dated to the tenth century BCE, the artifact predates by two hundred and fifty years the earliest known Hebrew inscription from Jerusalem, which is from the period of King Hezekiah at the end of the eighth century BCE.
A third-generation archaeologist working at the Hebrew University’s Institute of Archaeology, Dr. Mazar directs archaeological excavations on the summit of the City of David and at the southern wall of the Temple Mount.
The discovery will be announced in a paper by Dr. Mazar, Prof. Shmuel Ahituv of Ben-Gurion University of the Negev, and Dr. David Ben-Shlomo of the Hebrew University, following their extensive research on the artifact. Prof. Ahituv studied the inscription and Dr. Ben-Shlomo studied the composition of the ceramic materials. The paper, “An Inscribed Pithos From the Ophel,” appears in the Israel Exploration Journal 63/1 (2013).
The inscription was engraved near the edge of the jar before it was fired, and only a fragment of it has been found, along with fragments of six large jars of the same type. The fragments were used to stabilize the earth fill under the second floor of the building they were discovered in, which dates to the Early Iron IIA period (10th century BCE).  An analysis of the jars’ clay composition indicates that they are all of a similar make, and probably originate in the central hill country near Jerusalem.
According to Prof. Ahituv, the inscription is not complete and probably wound around the jar’s shoulder, while the remaining portion is just the end of the inscription and one letter from the beginning. The inscription is engraved in a proto-Canaanite / early Canaanite script of the eleventh-to-tenth centuries BCE, which pre-dates the Israelite rule and the prevalence of Hebrew script.
Reading from left to right, the text contains a combination of letters approximately 2.5 cm tall, which translate to m, q, p, h, n, (possibly) l, and n. Since this combination of letters has no meaning in known west-Semitic languages, the inscription’s meaning is unknown.
The archaeologists suspect the inscription specifies the jar’s contents or the name of its owner. Because the inscription is not in Hebrew, it is likely to have been written by one of the non-Israeli residents of Jerusalem, perhaps Jebusites, who were part of the city population in the time of Kings David and Solomon.

The full press release is available here. The story is also reported by The Times of Israel and Arutz-7.

Some brief thoughts are offered by George Athas and Paleojudaica. The latter wishes the inscription read “for King Solomon.” The closest thing to an official blog for Mazar’s excavations is this one, but it does not yet mention the discovery.

UPDATE: A seven-minute video about the discovery has been posted on youtube. Mazar explains that the inscription dates to the 10th century because the storage jars are from this period. Shmuel Ahituv reads the inscription and identifies it as proto-Canaanite.

HT: Joseph Lauer

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Eilat Mazar holds the recently discovered inscription.
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The inscription was written around the top of a storage jar.
Photos courtesy of Dr. Eilat Mazar; photographed by Ouria Tadmor.
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