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Whenever you see a sensational claim such as the discovery of a specific item mentioned in the Bible, you should be suspicious. In most cases, the archaeologist seems to be driven more by a desire for attention than by the evidence (e.g., the Cave of John the Baptist, the palace of David, or anything announced by Yosef Garfinkel in the last six years).

This one is immediately different than others in that the archaeologist is Amihai Mazar, a scholar of impeccable reputation. On the other hand, it was first reported by CBN, a ministry under the leadership of Pat Robertson. (As of this writing, it is not reported in any other news outlets. A carefully prepared CBN video of the story is here.)

Mazar has suggested that a room found in his excavations at Tel Rehov was inhabited by Elisha on the basis of (1) two incense altars found nearby, (2) a table and a bench discovered in the room, and (3) a fragmentary inscription reconstructed to read Elisha. In addition, the location of Tel Rehov is situated along a route that Elisha traveled between his home in Abel Mehola and the woman’s house in Shunem (2 Kings 4:8ff). According to the article, Stephen Pfann “calls the evidence compelling.”

The article does not attempt to evaluate this sensational claim. While there are or will be critiques by scholars who dismiss the veracity of the biblical account, this analysis comes from one who believes in the accuracy of the Old and New Testaments.

Before accepting the suggestion that the home of Elisha has been discovered at Tel Rehov, you
should consider the following:

1. The inscription that mentions Elisha is incomplete and the reading is reconstructed. This article does not make it clear how many letters are missing, but some have been supplied by scholars. This conjecture may or may not be correct.

2. There is no reason to believe that there was only one person named Elisha in ninth century Israel.

Though only one is named in the Bible, others may well have existed.

3. Even if this inscription reads Elisha, there is no reason to believe that Elisha inhabited the building where it was found. Many other scenarios can be imagined apart from his residence here. 

4. There was presumably more than one room in ninth-century Israel that had a table and a bench.

Though 2 Kings 4:10 says that Elisha’s room in Shunem had a table, bed, chair and lamp, this does not indicate that every room in Israel with a table and a bench belonged to Elisha.

5. The presence of incense altars is not particularly unique as they have been found in many locations. I would argue that the presence of such altars is evidence against Elisha’s presence, for surely he would have advised for their destruction because they violated God’s law (cf. 1 Kgs 3:3; 2
Kgs 12:3).

6. While the location of Tel Rehov seven miles (12 km) from Elisha’s hometown of Abel Meholah is interesting, it seems an unlikely place for Elisha to have a lodging place only a two-hour walk from home. 2 Kings 4 says that the Shunamite woman prepared a room for Elisha and this makes sense given its position midway between his destinations of Abel Meholah and Mount Carmel. It is not clear why Elisha would need another one, and there is no evidence in the Bible that he stayed at Tel Rehov.

It is not impossible that this discovery is everything that the article suggests, but adding improbability to improbability does not make the case stronger. The quotation near the end that this is “one more proof [of biblical accuracy] for what we call the doubting world” is an all-too-common example of failing to analyze the data when the proposal fits your beliefs. It happens on both sides, but it bothers me more when it happens on mine.

HT: Joseph Lauer

Tel Rehov aerial from east, tb121704086
Tel Rehov, aerial view from east
Photo from the Pictorial Library of Bible Lands, volume 2
6.5-Elisha-Jehoram-Jehu-Aram-Satellite-Bible-Atlas-Schlegel
Area of Elisha’s ministry; Tel Rehov is near Beth-shan.
Map from the Satellite Bible Atlas
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The Hebrew University of Jerusalem issued the following press release this morning:


August Archaeology Outings: Hebrew University Invites the Public to Visit Fascinating Sites Throughout the Country


Jerusalem, July 22, 2013 — Researchers from the Hebrew University of Jerusalem’s Institute of Archaeology are inviting the public to participate in free guided tours of three diverse archaeological sites.

On August 2, 8 and 20, the archaeologists will lead tours that shed light on the rich history of some of Israel’s most fascinating ancient sites. At each of these locations they will offer a guided tour: Tel Dor (August 2), Ein Qashish (August 8), and Nahal Ein Gev (August 20).


Admission is free and there is no need to register in advance. Participants must bring hiking shoes, an adequate supply of water and a hat. Sunblock is recommended.



For more information, contact the Secretariat of the Institute of Archaeology at 02-5882404 or 02-5882403.



The tours:

Tel Dor

Host researcher: Prof. Ilan Sharon

Site visit date: Friday, August 2 at 8:30 a.m.

Meeting point: Hamizgaga Museum at Nachsholim

The site: Tel Dor is located on Israel’s Mediterranean coast, about 30 km south of Haifa. The documented history of the site begins in the Late Bronze Age and ends in the Crusader period. The port dominated the fortunes of the town throughout its 3000-odd year history. Dor was successively ruled by Canaanites, “sea peoples,” Israelites, Phoenicians, Assyrians, Persians, Greeks and Romans.

Its primary role in all these diverse cultures was that of a commercial entrepot and a gateway between East and West.

Map (how to get there) at http://dor.huji.ac.il/

Ein Qashish

Host researcher: Prof. Erella Hovers

Site visit date: Thursday, August 8 at 8:30 a.m. and 10:30 a.m.

Ein Qashish is an open-air Middle Paleolithic site located on the bank of the Qishon River, close to many of the major Middle Paleolithic cave sites in northern Israel, in an area where practically no open-air sites have been known before. The site was discovered in 2004 by survey teams of the Israel Antiquities Authority. Work at the site was carried out in 2005 and then again in 2009-2010 on behalf of the Institute of Archaeology at The Hebrew University of Jerusalem.

Map (how to get there): http://archaeology.huji.ac.il/qashish


Nahal Ein Gev

Host researchers: Prof. Anna Belfer Cohen, Prof. Ofer Bar-Yosef and Dr. Leore Grosman

Site visit date: Tuesday, August 20 at 8:30 a.m.

Meeting point: Entrance to Kibbutz Ein Gev

Nahal Ein Gev is located about 2 km east of the shores of the Kinneret. The site belongs to the Natufian period, about 11,500 years before our time, and exposes a village of the last hunter-gatherers who lived on the eve of the Agricultural Revolution, leaving complex and fascinating remains.

According to the incoming Head of the Institute of Archaeology, Prof. Erella Hovers, “A lot of the Institute of Archaeology’s activity is conducted on Mount Scopus in Jerusalem, but each summer the Institute’s scholars go to work on a large number of archaeological sites from different periods and in different regions in the country, thus taking research out of the lab and into the field. This is an opportunity for us to invite the public to experience the extensive research activities of the Hebrew University’s Institute of Archaeology as they unfold before us.”

Prof. Hovers added: “The archaeological sites are cultural treasures of the State of Israel and we are happy to reveal them directly to its people by hosting visitors our dig sites. We will gladly present how archaeological field work is done, what research questions led us to these excavation sites, and what 21st century archaeological science is all about.”


For information about the tours, contact the Secretariat of the Institute of Archaeology at 02-5882404 or 02-5882403.

Dor temples area, tb090506882
Tel Dor
Photo from the Pictorial Library of Bible Lands
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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.

SKY_0677e (Custom)
Aerial view of Khirbet Qeiyafa from the north
SKY_0635c (Custom)
Aerial view of “David’s palace” and Byzantine farmhouse
DSC_0223
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

Hazor upper city aerial from west, tbs112040011
The upper city of Hazor
Photo from the Pictorial Library of Bible Lands
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