fbpx

Question: How do you address the skeptic who argues that Chorazin did not exist in Jesus’ day? –J.H.


Answer: Two of the Gospels record that Jesus condemned Chorazin for its lack of faith (Matt 11:21; Luke 10:13). Scholars have identified Chorazin as Khirbet Karazeh, a site located two miles north of Capernaum, but excavations have not revealed remains earlier than the 2nd century AD. You’re asking if this contradicts the New Testament.

First, the incidental reference to Chorazin would hardly have been invented by a Gospel writer. One could potentially use the reference to argue that the Gospels were written only much later in the second century, but there is abundant evidence dating Matthew and Luke to the first century.

Second, in some cases the name of a site is preserved in the area but not at the specific location.

Names did move in antiquity as well as today (e.g., Beth Zur, Socoh), and this possibility cannot be ruled out.

Third, another ancient text, the Talmud, refers to the existence of Chorazin in the first century. Rabbi Yose said that they would have brought the wheat from Chorazin to the temple for the Omer offering if it had been closer to Jerusalem (b. Men. 85a).

Fourth, in an unpublished report written in 1926, J. Ory described an earlier synagogue 650 feet (200 m) west of the second-century synagogue: “A square colonnaded building of small dimensions, of a disposition similar to the interior arrangement of the synagogue, 7 columns, 3 on each side…with sitting benches in 5 courses” (cited by Foerster on page 26 of Ancient Synagogues Revealed). This building has not been re-located, but it is possible that this is the synagogue of Jesus’ time.

Finally, we must recognize that archaeology has recovered so little of the ancient world. First-century synagogues in Galilee are a great example, as textual sources indicate the existence of dozens and yet archaeology has found only a handful (e.g., Magdala, Gamla). The fact that these are not known today hardly means that they did not once exist. Perhaps the architecture was different than what archaeologists have been looking for, perhaps the Roman destruction was severe in some cases, or perhaps it is just a case of not having sufficient resources to excavate the hundreds of archaeological sites in Galilee.

A telling example of just how limited archaeology is during this time period is the apparent complete disappearance of the nearby city of Bethsaida-Julias. Archaeologists excavating et-Tell so much want it to be the glorious first-century city constructed by Herod Philip but they have not found it (despite their claims to the contrary). The problem is not with the ancient sources but with the preserved remains and archaeologists’ ability to find them.

Chorazin panorama from west, tb041103211-labeled

Chorazin from the west
Share:

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
Share:

An article published by Israel’s Ministry of Foreign Affairs lists the most important sites excavated in the last 25 years, according to a couple of archaeologists. The article’s introduction, however, contains some information perhaps as valuable as the list itself. Quoting Jon Seligman, the head of excavations and surveys for the Israel Antiquities Authority, the article reports:

The IAA supervises about 300 annual excavations, accounting for about 95 percent of all the archeological digs in Israel. The digs usually take place at mounds composed of the remains of ancient settlements (tel in Hebrew). “We have 30 excavations every day,” says Seligman. Israel is so rich in archeology that even at this pace, he adds, “We can carry on for many more years.”
[…]
The digging, discovery and analyzing is part of a carefully considered process, Seligman stresses. “We have to look not only at what we excavate but also at what we don’t. We do the minimal amount necessary, since excavation is a destructive process and we have to think about what we must leave for future generations,” he explains.
“In general, we try to keep material at the site in its context, and only consider bringing things to a museum when there is no alternative. A mosaic, for example, is meant to be on a floor, not hanging on a wall.”
Not every excavation site is preserved for public viewing. “Maintenance is expensive, so we can’t afford to make each into a presentation site,” Seligman says. Those that aren’t developed into national parks are covered over after the archeologists have finished their investigations.

The list of “best finds” is more of a list of sites, and the 16 sites were selected by Seligman and Aren Maeir. They include: Hazor, Dan, Rehov, Mishmar David, Ramla, Herodium, Yiftach-El, Tel Kabri, Hilazon Cave, Te’omim Cave, Khirbet Qeiyafa, Tell es-Safi, Ramat Rahel, Omrit, Khirbet Wadi Hamam, and Jaffa.

The most glaring omission from the list is the City of David, with the discovery of the Middle Bronze fortifications, cuneiform tablet, fish bones, and Pool of Siloam. Other sites that I would judge as of greater significance in the last 25 years of excavation than some listed above are Bethsaida (et-Tell), Hippos, Sepphoris, Dor, Caesarea, Mount Gerizim, and Beth Shemesh.

Sepphoris Orpheus mosaic, tb110106436

Orpheus mosaic, Sepphoris
Share:

Strafor Global Intelligence has an interesting analysis of how Israel’s geographical realities have affected its political situation in biblical times as well as today. It’s an interesting read. The article begins:

The founding principle of geopolitics is that place — geography — plays a significant role in determining how nations will behave. If that theory is true, then there ought to be a deep continuity in a nation’s foreign policy. Israel is a laboratory for this theory, since it has existed in three different manifestations in roughly the same place, twice in antiquity and once in modernity. If geopolitics is correct, then Israeli foreign policy, independent of policymakers, technology or the identity of neighbors, ought to have important common features. This is, therefore, a discussion of common principles in Israeli foreign policy over nearly 3,000 years.

The article discusses the importance of the Levant as a land bridge:

The Levant in general and Israel in particular has always been a magnet for great powers. No Mediterranean empire could be fully secure unless it controlled the Levant. Whether it was Rome or Carthage, a Mediterranean empire that wanted to control both the northern and southern littorals needed to anchor its eastern flank on the Levant. For one thing, without the Levant, a Mediterranean power would be entirely dependent on sea lanes for controlling the other shore. Moving troops solely by sea creates transport limitations and logistical problems. It also leaves imperial lines vulnerable to interdiction — sometimes merely from pirates, a problem that plagued Rome’s sea transport. A land bridge, or a land bridge with minimal water crossings that can be easily defended, is a vital supplement to the sea for the movement of large numbers of troops. Once the Hellespont is crossed, the coastal route through southern Turkey, down the Levant and along the Mediterranean’s southern shore, provides such an alternative.

There is much more, and I recommend the article to students of geography. I might also point out a few critical geopolitical principles that the author neglected to mention.

“Woe to those…who do not look to the Holy One of Israel…the Egyptians are men and not God” (Isaiah 31:1).
“If you fully obey the Lord your God…the Lord will grant that the enemies who rise up against you will be defeated before you” (Deut 28:1,7).

Judean hills near Debir, Khirbet Rabud, tb030407777

“I lift up my eyes to the hills—where does my help come from? My help comes from the Lord, the Maker of heaven and earth” (Psalm 121:1-2).
Share:
by Chris McKinny

In light of the current discussion concerning the so-called
“Jesus Discovery” of the depiction of a Jonah/resurrection motif on a 1st
century CE ossuary (see here) it is probably prudent to re-examine the
typological relationship between the two prophets of Jonah and Jesus.
Besides the explicit connection of “the sign of Jonah” mentioned
in Matt. 12:38-41; 16:4; Luke 11:29-32 there are several probable connections
that can be derived through comparing the Gospels to the book of Jonah and 2
Kings 14:25 (i.e. the only Old Testament mention of the prophet outside of the
prophetic book of Jonah). 
Consider the following suggested similarities/parallels:
1. Each prophet heralded from and began his ministry in
Lower Galilee. Jonah/Gath-Hepher and Jesus/Nazareth – 2 Kings 14:25; Matt.
2:23.
2. Each prophet’s ministry occurred during a time in which
Israel’s hierarchical, wealthy members “trampled upon the poor.” Jonah/“cows of
Bashan” during the time of Jeroboam II (8th cent. BCE);
Jesus/”devourers of widow’s households” – Amos 4:1-3; 5:11-12; 8:3-7; Matt. 19:23-25; Mark 12:41-44; Luke
16:19-31; 20:46-47.
3. Each prophet preached Yahweh to Gentiles despite a desire to
primarily minister to their own Israelite/Jewish population. Jonah joined
Phoenicians on their way to North Africa (i.e. Tarshish) to avoid the goyim of Nineveh (Jonah 1:1-3) and Jesus
stated that he was sent “only to the lost sheep of the house of Israel” (Matt.
15:24). However, both eventually ministered to Gentile populations – Jonah with
Nineveh and Jesus for example with the Syro-Phoenician woman (Mark 7:25-28),
Legion of the tombs of Gadera (Luke 8:26-34), and the centurion’s servant at Capernaum (Matt. 8:5-13).
4. Each prophet slept in the bottom of a ship in the midst of a
raging storm while the ship’s sailors were wracked with fear and bewilderment
due to the prophet’s slumber (Jonah 1:4-6; Mark 4:35-38). Additionally, each
prophet was the reason for the ceasing of the storm (Jonah 1:7-16; Mark
4:39-41).
5. Explicit connection (see above) Each prophet spent
“three days and three nights” in the “heart” of the earth before being “brought
up from the pit.” Compare Jonah’s prayer (Jonah 2) and Jesus’ “sign of Jonah”
(Matt. 12:38-41; 16:4; Luke 11:29-32) to Jonah’s expulsion (Jonah 3:1) and Jesus’
resurrection (e.g. Matt. 28:1-6).
6. Each prophet, despite being from northern Israel (i.e.
Israel in the 8th cent. BCE and Galilee in the 1st cent
CE), were obedient to the Law of Moses in worshipping Yahweh at his chosen
location of Jerusalem (Deut. 12:5-7; 2 Sam. 7:13; 1 Kings 5:5). Compare Jonah’s
“worship in the temple” (Jonah 2:4, 7), despite the enduring presence of the syncrestic
temples of Dan and Bethel, to Jesus going up to Jerusalem for various feasts
(e.g. Luke 2:41; 22:1).
7. Each prophet proclaimed coming destruction upon his
audience’s capital city. Compare Jonah’s proclamation to Nineveh (Jonah 3) and
subsequent, vengeful grief over their repentance (Jonah 4:1-4) to Jesus’
prophecy of doom to Jerusalem (e.g. Matt. 24) and subsequent, knowing grief over
their rejection (Matt. 23:37; and especially Luke 19:41-44). As an aside, I
find Jonah’s statement in Jonah 4:3 to be an ironic double entendre in the vein
of Caiaphas’ statement in John 11:49-50.
Dominus Flevit – looking at Temple Mount (copyright BiblePlaces) 

8. Each prophet left the city that they had just preached in
and went to the east of the city and prayed. Compare Jonah’s selfish,
languishing prayer concerning the loss of his shade east of Nineveh and
Yahweh’s response (Jonah 4:5-11) to Jesus’ selfless, anguish-filled plea to
“let this cup pass” in Gethsemane and Yahweh’s silence (e.g. Luke 22:39-44).
More could be said about the typology of Jonah in relation
to Jesus, especially with regards to the notable differences between the two.
Nevertheless, in my opinion the above similarities undergird the connection between
Jonah and early Christian motifs (see for example Jensen’s post which mentions 4th cent. CE depictions in Rome). Whether, the Talpiot ossuary is
the first known example of this connection is an open, debatable question, but in
either case it seems clear that the motifs derive from a clear typology that is
rooted in the Gospels. 
Share:

The official website for “The Jesus Discovery” is now up. And down (bandwidth limit exceeded). An interview with the authors is here, when the site is back up.

The Jesus Discovery book by James Tabor has skyrocketed to #1 in all of its categories at Amazon and an overall rank of #174.

More than a dozen photos from the press conference are online. (HT: Joseph Lauer). Apparently
James Charlesworth, lead academic consultant to the team, skipped the show.

In a comment on Eric Meyers’ post, Tabor advances the view that Jesus’ body was first buried at the Holy Sepulcher site and then moved to the Talpiot tomb.

Robert Cargill suggests that the “fish” is a tomb nephesh and he claims (in the comments) that two photos supplied by the authors have been doctored or of different “fish.”  (I’m not convinced.)

Antonio Lombatti provides an image of another fish inscribed on an ossuary.

James Tabor confirms Gordon Franz’s observation that everyone has the fish turned the wrong way. If so, why were all of the photos released as horizontal shots?

Jodi Magness is chagrined to see archaeology “hijacked in the service of non-scientific interests.” In a comment, Tabor disagrees that such is the case and he writes of the fish etching that “at least half a dozen art historians have agreed with the Jonah interpretation.” Stephen Goranson notes that none of them have been quoted and he wonders if “signed non-disclosure agreements help scholarship.”
Michael Heiser explains why the process of using the “clueless archaeo-media” is rejected by scholars as a pursuit for cash and not for accuracy. “It’s the methodological equivalent to using mainstream media connections to announce a cure for cancer without clinical trials, or presenting one’s off-the-radar conspiratorial theory (the academic word would be avant garde) about Zionism instead of getting critical feedback from field experts first. But that’s boring and doesn’t generate sales.”
James Davila is pleased with the scholarly response to the announcement and that the media appears to be heeding it (unlike in times past).
Summaries of responses are also provided by Tom Verenna, Mark Goodacre and Stephen Smuts.
Share: