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Qeiyafa Shrines: Garfinkel Responds

Yosef Garfinkel, excavator of Khirbet Qeiyafa, has written responses to some of the recent questions about the cultic material uncovered at the site.

To Aren Maeir he addressed questions concerning calling the shrines “arks.” He argues that a more appropriate term than shrine or building model is the biblical term “ark.”

I proposed that the technical term of such items, in their own time, was “Aron Elohim” (box for keeping god symbols). Each religion kept different gods or goddesses in such boxes. In Middle Bronze Ashkelon such example was found with a small calf figurine inside it. The bible described a portable shrine (“Aron”) in various traditions and it was translated into English as: “The Ark of the Covenant”, “The Ark of the Lord”, and other names. I am not talking about this ark, or any other specific ark mentioned in the biblical tradition, but that the term “Aron Elohim” was used to describe this category of objects.

Maeir responds at length, rejecting the proposal. He writes, in part:

There is simply no supporting archaeological, biblical and ANE textual sources that imply this directly (and as far as I know, even indirectly). To this one can add that if “Ark/Aron” was the term used for these and various other types of objects, I think one should expect some extra-biblical mention of this term. Even if these small models were called “arks” – it is clear that the “Aron Elohim” referred to in the biblical text was envisaged as something quite different – see the Aron Brit Adonai that the Philistines capture in the battle of Eben Ezer and moves around Philistia – would it be moved around in a wagon drawn by oxen if so small?

In a comment on that post, Victor Hurowitz rejects the use of the term ark, insisting that these are actually temple models.

The temple models from Yossi’s dig should be compared with well known parallels from Yavneh and elsewhere. In my opinion they resemble the miniature shrines you can find in private houses and on street corners in the far east.. No Temple was found at Keiyafah, and these two models probably came from private homes and represent a family parallel to the official cult.

Garfinkel addressed several other issues on the blog of Luke Chandler, including concerns raised about his claims of aniconism.

Indeed one of them has two guardian lions and birds on the roof, but these are clearly different from similar items in Canaanites, Philistines, Edomite and even sites of the Kingdom of Israel, where naked goddesses were found attached to the models. We never talk about monotheistic cult here, but instead draw attention to the absence of iconic representations. I think that aniconic cult evolved over a large period of time, with deep struggles between those who accepted it and those who still believed in graven images. In Khirbet Qeiyafa we see a strong attitude toword aniconic cult. This needs to be addressed and discussed.

Yesterday I was interviewed about the Qeiyafa discoveries on the Science News Flash produced by Reasons to Believe. A link on that page will take you to a previous post on “Avoiding Crackpot Archaeology.” Krista Bontrager offers some good advice on how to evaluate the latest sensational claim.

Tagged 10th Century, Analysis, Shephelah

More on the Qeiyafa Shrines

A lot has been written about the recent announcement of two portable shrines discovered at Khirbet Qeiyafa. I might draw your attention to a small portion of what has been written in the last two days.

To get a better sense of just what is depicted on the shrines, start with the captions on Luke Chandler’s post.

Luke also addresses the question of whether the shrines are “aniconic,” though as discussion in the comments there indicate it seems best to recognize that while the shrines have depictions of animals, this does not necessarily violate the biblical command against worshipping images.

John Hobbins says that the new discoveries are “boring” because “they are compatible with biblical traditions about the time period in question.”

When you see similar shrines such as those posted by Tom Verenna and Owen Chesnut, the uniqueness of these discoveries is certainly diminished.

Leen Ritmeyer rejects any connection between these shrines and the temple, declaring that “their
origin is patently Pagan and not Biblical.”

Nadav Na’aman believes that the shrines were Canaanite and “had no connection to Jerusalem.”

Aren Maeir makes some brief observations and asks, “Why does this prove ANYTHING about the
accuracy of the bible, the existence of the United Monarchy, etc.?”

James McGrath provides a lengthy list of links.

Finally, it may be worth observing that much of the present discussion concerns the sensational interpretation of the objects and that if the excavators did not promote theories without sufficient evidence these discoveries would be like all the others—described in excavation reports and unknown to most. The question, then, is whether increased publicity is worth inflated or inaccurate claims.

Tagged 10th Century, Analysis, Discoveries, Shephelah

Byzantine Quarry with Large Columns Discovered in Jerusalem

This quarry with a particularly hard type of limestone was discovered in a neighborhood about a mile west of the Old City of Jerusalem. The destination of the large columns may have been the Nea Church, an enormous basilica located on the southern end of today’s Jewish Quarter. From Haaretz:

Recent construction in the Jerusalem neighborhood Rehavia, may have revealed the site of this miraculous quarry. Under the foundations of an old building demolished to make room for new construction a large stone chiseled in the shape of a column.
Upon discovery of the column, the Israel Antiquities Authority halted the construction project and began studying the find, which is 20 ft (6 m) tall and 30 in (80 cm) wide. These proportions correspond to building practices of the period.
The site had no other finds that could be used to time the column but Evgeny Kagan of the Antiquities Authority, believes that it is from the Byzantine period based of the stone type and the methods used by the stonemasons. The stone bares the Arabic name “Mizi Achmar,” meaning red stone, which could correspond to the “flames of fire” described by Procopius.
This kind of stone is considered very difficult to work with. According to Prof. Yoram Zafrir it was hardly used until the introduction of explosives in the 19th Century, except during the Byzantine era. The builders of the Jerusalem Temple for example used a softer stone.

The full story gives a Byzantine account of the provision of giant red stones. A high-resolution image is viewable here.

HT: Joseph Lauer

Tagged Discoveries, Jerusalem

Cultic Objects Discovered at Khirbet Qeiyafa

Recent discoveries of a cultic significance were announced today in a press conference at Hebrew University. Archaeologists Yosef Garfinkel and Saar Ganor believe that they have found religious objects from the time of King David at Khirbet Qeiyafa in the Shephelah of Judah.

The three shrines are part of larger building complexes. In this respect they are different from Canaanite or Philistine cults, which were practiced in temples – separate buildings dedicated only to rituals. The biblical tradition described this phenomenon in the time of King David: “He brought the ark of God from a private house in Kyriat Yearim and put it in Jerusalem in a private house” (2 Samuel 6).
The cult objects include five standing stones (Massebot), two basalt altars, two pottery libation vessels and two portable shrines. No human or animal figurines were found, suggesting the people of Khirbet Qeiyafa observed the biblical ban on graven images.

The two portable shrines are of great interest and may help us to understand some difficult terms in the Hebrew Bible.

Two portable shrines (or “shrine models”) were found, one made of pottery (ca. 20 cm high) and the other of stone (35 cm high). These are boxes in the shape of temples, and could be closed by doors.
The clay shrine is decorated with an elaborate façade, including two guardian lions, two pillars, a main door, beams of the roof, folded textile and three birds standing on the roof. Two of these elements are described in Solomon’s Temple: the two pillars (Yachin and Boaz) and the textile (Parochet).

Khirbet Qeiyafa pottery altar (Photo: Hebrew University of Jerusalem)

The stone shrine is made of soft limestone and painted red. Its façade is decorated by two elements. The first are seven groups of roof-beams, three planks in each. This architectural element, the “triglyph,” is known in Greek classical temples, like the Parthenon in Athens. Its appearance at Khirbet Qeiyafa is the earliest known example carved in stone, a landmark in world architecture.
The second decorative element is the recessed door. This type of doors or windows is known in the architecture of temples, palaces and royal graves in the ancient Near East. This was a typical symbol of divinity and royalty at the time.

Khirbet Qeiyafa stone ark (Photo: Hebrew University of Jerusalem)

The press release has more details. The archaeologists believe that the site is Israelite because of the absence of pig bones and graven images.

Do these discoveries undermine the biblical narrative of Israelite monotheism? Such is the insinuation of the archaeologists.

The biblical tradition presents the people of Israel as conducting a cult different from all other nations of the ancient Near East by being monotheistic and an-iconic (banning human or animal figures). However, it is not clear when these practices were formulated, if indeed during the time of the monarchy (10-6th centuries BC), or only later, in the Persian or Hellenistic eras.

In other words, the presence of cultic material outside of Jerusalem challenges the biblical claim that Israelites worshipped only one God in one place. But there is no such biblical claim. Scripture is very clear that though the Lord commanded the Israelites to worship only at the central altar (Deut 12), the Israelites perennially failed to keep this command. The Bible is very open about this failure, recording stories such as Gideon’s idolatry (Judg 8:27); Micah’s shrine (Judg 17-18), and Saul’s pursuit of witchcraft (1 Sam 28). David was very mindful of the temptations:

Psalm 16:4 (NIV) — The sorrows of those will increase who run after other gods. I will not pour out their libations of blood or take up their names on my lips.

What discoveries like these from Qeiyafa show is not that monotheism evolved only late in Israel’s history but that God’s covenant people failed to worship in the prescribed way, just as the Bible records.

Tagged 10th Century, Discoveries, Shephelah

Why Bible Geography Matters

Wayne Stiles in the Jerusalem Post:

Studying historical geography, in my own experience, has permanently marked my life and changed the way I understand the Bible. Places and names, which I used to pass over, now immediately bring to mind a site’s history, its geographical pros and cons, its scenery, and even its smells. Having knowledge of a passage’s geography gives me a head start as I attempt to understand why events took place—sometimes repeatedly—in certain locations.
Walking the land of Israel has provided me with a deeper appreciation of God as Lord of world history and of seemingly minor details—both of which bring comfort to my life.
My experience is not unique. I have conducted and videotaped a number of interviews with those who have both studied geography and also been to Israel. Their testimonies illustrate the importance of understanding and experiencing historical geography—not just from a knowledge-based perspective but also as it benefits one’s spiritual life.
My research revealed that those who understand and experience historical geography enjoy a sharper comprehension of the Bible, a clearer direction to its application, and a more effective communication of truth. The study of historical geography provides a greater confidence in the Bible as God’s Word and instills a greater love for the God of the Bible. Those who study geography, coupled with time in the land, experience an even greater benefit than those who simply read books.

Read the whole thing. The research to which Stiles refers is available here.

The hills of Judah near the Guvrin Valley

Tagged Historical Geography

Weekend Roundup #2

A local imitation of an Athenian tetradrachma was discovered on the surface of Tel Azekah recently. Excavations begin at the site in July.

The Egyptian government has announced that “a big archaeological slab dating back to the era of Ramesses III” was found at the Karnak Temple.

Last week I was looking down on Tel Jokneam (Yokneam) from Muhraqa on Mount Carmel and wondering what was going on there. Joe Yudin has the answer: “Tel Yokneam is in the midst of a vast restoration project by the local communities’ schoolchildren in conjunction with the Antiquities Authority and the National Parks Authority.”

Wayne Stiles: “Perhaps because of the atrocities of Manasseh, Jesus used the Hinnom Valley as an illustration of eternal torment (Matthew 18:9).” Stiles compares the redemption of the evil king with the transformation of the valley today.

Ferrell Jenkins is posting photos of his current tour in western Turkey and Greece, including Smyrna, Pergamum, and more.

I like the photo of the Hidden Waterfall at En Gedi now posted at The Bible and Interpretation.

Aren Maeir was interviewed on the LandMinds program (part 1, part 2, part 3, part 4).

As a follow-up to the recent post on Esther in the Dead Sea Scrolls, it may be noted that only 1 manuscript (4Q118) with 4 complete words is preserved of the much longer 1-2 Chronicles (ABD 1:995).

HT: Joseph Lauer, Jack Sasson

Hinnom Valley from the east

Tagged Discoveries, Egypt, Jerusalem, Jezreel Valley, Philistines, Shephelah, Turkey