Sunday, November 9, 2008

"Most Remarkable Find" Near King David's Palace


Clay seal connects to Bible

Archaeological find in Jerusalem bears name in Scripture
Jay Bushinksy THE WASHINGTON TIMESWednesday, October 1, 2008

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AMOS BEN GERSHOM/SPECIAL TO THE WASHINGTON TIMES Archaeological workers collect rubble from the site that has been identified as King David's palace, the first of two clay bullae bearing the names of biblical figures was discovered.

JERUSALEM
It is the most remarkable find since excavations in the heart of this 3,000-year-old capital of ancient Israel began 140 years ago: a tiny clay seal impression also known as a bulla or stamp, discovered near the ruins of what has been identified as King David's palace and bearing the name of an influential courtier mentioned in the Hebrew Bible.
"It is not very often that archaeologists have surprises that bring them so close to the reality of the biblical text," said Eilat Mazar, whose pinpoint dig in a relatively small site this summer led her to a clay bulla whose ancient Hebrew script identifies its owner as Gedalyahu ben Pashhur.
Speaking to an enthusiastic audience of 1,500 Israelis who converged on the Palestinian-Arab Silwan quarter, known as Kfar Hashiloah, or Siloam in the Bible, Mrs. Mazar said, "One could not have asked anything more than this."

AVI OHAYON/SPECIAL TO THE WASHINGTON TIMES Excavations at the City of David site, just outside the walls of the Old City of Jerusalem, have yielded seal impressions that date back 2,600 years, when the city was besieged by the Babylonians, and at least two from ministers under King Zedekiah.
Ben Pashhur's name is cited in the Book of Jeremiah 38:1 together with that of Yehuchal ben Shelemayahu, whose bulla was discovered at the same site two years ago.
The two were ministers in the court of King Zedekiah, the last king from the Davidic dynasty to reign in Jerusalem. His reign, from 597 to 586 B.C., ended with the Babylonians' destruction of the First Temple on nearby Mount Moriah.
Because both bullae were perfectly intact and their inscriptions easily legible by anyone familiar with the ancient Hebrew script, Gabriel Barkay, one of Mrs. Mazar's veteran colleagues, surmised they were attached to documents that were burned, possibly during the Babylonian siege, but that they survived because they were made of clay.
"They were baked and thereby preserved in mud and silt, which could be dissolved in water," he said. The two bullae resemble each other except for the names they bear.
Mrs. Mazar said the two courtiers opposed the prophet Jeremiah's pleas to Zedekiah that Judea surrender to the Babylonians.
"They wanted him executed," she said, "but the king refused." Jeremiah was imprisoned twice and confined to a pit. Ultimately, they asked him to pray for the kingdom.
It is the first time in the annals of Israeli archaeology that two 2,600-year-old clay bullae with two biblical names that appear in the same biblical verse have been unearthed in the same location, she said.
The first one was discovered two years ago above the ruins of King David's palace, which Mrs. Mazar uncovered during an earlier phase of her work at the City of David.
Mrs. Mazar's latest find occurred in what are thought to be the remains of a tower that was part of the city wall dating back to the 50th century B.C. days of Nehemiah, the governor of Judea appointed by the Persians after they defeated the Babylonians in 538 B.C., when they allowed the Jewish exiles to return from Babylon.
Excavations at the City of David, a hillside site just outside the walls of the Old City of Jerusalem's Dung Gate, were resumed in 1978 under the direction of Yigal Shiloh, a pioneer archaeologist who found 50 similar seal impressions at the site.
"In Jerusalem, you don't look for anything you may want," said Mr. Barkay. "You just find whatever you find."
He said that the entire city, whose "structures include an abundance of mosques, churches and synagogues actually covers countless items that I would like to find." Indeed, Israel's unique antiquity law precludes construction of buildings without the permission of the government's Antiquities Authority, "but a lot of structures are illicitly built," he said, implying that as a result, it is impossible to investigate what may lie beneath them.
Mr. Barkay has been sifting through the rubble collected at a dump outside the city where it was discarded by Palestinian contractors authorized by the Muslim religious commission, known in Arabic as the "Waqf," to build the subterranean Marwan Mosque near the area known as Solomon's stables.
His project has been under way for four years and has employed 40,000 volunteers. Most are Israelis, but others have come from the U.S. and abroad. It entails sophisticated techniques developed by Mr. Barkay that enabled his team to find ancient coins, potsherds and other historically significant objects. However, he concedes that many priceless items pertaining to the First Temple period probably have been lost forever.
Mrs. Mazar's dig is sponsored by the Ir David Foundation in conjunction with the Israel Antiquities Authority, Hebrew University and Shalem Center.
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Sunday, October 19, 2008

Original Pool of Siloam Uncovered in City of David


  

The Pool of Siloam Revealed

Text and photos by Todd Bolen, Associate Professor of Biblical StudiesThe Master's College, Israel Bible ExtensionJudean Hills, IsraelLast Updated: August 12, 2005
-Unlike the rest of the photos on BiblePlaces.com, some of the photos on this page are recent and not included in the current edition of the Pictorial Library-
See here for an analysis of the latest news reports
Click the photo for a close-up view

City of David


Archaeologists working in the City of David have uncovered the edge of what they believe is the Pool of Siloam from the time of Jesus (cf. John 9). The photo at left shows the city of Jerusalem with the Temple Mount and the City of David. The excavations are on the west side of the City of David. Letter "A" is located where the traditional "Pool of Siloam" is and Letter "B" shows the area of the present excavations.

Early 1900s

The photograph at right was taken in the early 1900s and shows the Pool of Siloam before later Muslim construction above it. An early description of the pool reads, "There is nothing picturesque about it, certainly. The crumbling walls, and fallen columns in and around it, give it an air of neglect." It is a parallelogram about fifty-three feet long and eighteen feet wide. . . . Dr. Thomson says he has seen this pool nearly full, but that now the water merely passes through it. "The intermittent flow is supposed to be due to a natural syphon, but the natives' explanation is that a dragon lives below and swallows the water when he is awake, but that when he sleeps it wells up freely. "--Major Conder.

Sources: Text: Earthly Footsteps of the Man of Galilee, p. 227. Photo: Library of Congress, Prints & Photographs Division, LC-DIG-matpc-04245

The Pool Today

This is the pool that you'll see today whether you walk through Hezekiah's Tunnel and emerge here or walk above through the City of David. There are clear remains around this pool from the Byzantine church built by Empress Eudocia. This is the pool that has long been visited as the pool of Jesus' miracle.

Initial Discovery

In the summer of 2004, work along a drainage pipe revealed some large stone steps. Archaeologists Eli Shukrun and Ronny Reich quickly revealed a series of steps leading down into the adjacent garden. In this photo you can see the grates of the drainage channel which will prove to be an obstacle for future excavation.

Photo taken on June 24, 2004.

Photo taken November 7, 2004

The Steps Revealed

After some months of work, a large section of these steps were revealed, but work was hindered on one side by the drainage channel (visible as the concrete section on the left side of the photo) and on the other by property owned by the Greek Orthodox Church. At the far end, the corner of the steps is visible, but at this point, no other corners had been revealed.

Going Backward

Visitors to the site in the winter of 2005 were disappointed to see that the pool had been covered over. This was necessitated by the removal of the remaining street and drainage channel. In the meantime, excavations proceeded elsewhere, including in the section of the Siloam Channel visible on the right side of the photo.

Photo taken March 13, 2005

Photo taken May 19, 2005

Re-Revealed

But by Passover the drainage channel had been moved (now visible as the black pipe at top) and the earth re-excavated from the steps. At this point, more of the pool has been revealed than ever before, including the northern corner of the steps at the far end of the photo. Pottery indicates that this pool was in use in the 1st century. The blind man washed the mud off of his eyes in this pool and received his sight (see John 9).

Where Does It Go?

This view is from across the valley (looking east) and shows the steps that have been excavated (as above). It also gives a perspective of how the rest of the pool is buried underneath the garden. Hopes are high that an agreement will be reached to allow the excavation of the rest of the pool.

Photo taken July 3, 2005

Latest Excavations

Excavations continue to reveal more sections of the pool on the northern and southern ends. Several shafts at the northern end of the pool have revealed large paving stones. On the southern end, excavations have uncovered a large wall and a section of the pool from the Old Testament period. These are in the pit below the wall in the foreground of the photo. Altogether about 20 steps (4 sets of 5 each) have been excavated leading from street level into the pool.

Putting It Together

This drawing, by Father Vincent in the early 1900s, shows the relationship of the two pools (west is at the top). The pool marked with a yellow arrow is the modern pool at the end of Hezekiah's Tunnel. It is narrow and shallow. The new excavations are in the area labeled as "Birket el-Hamra" and marked with the red arrow. Scholars have long believed that this was the area of an ancient pool, but without excavations they have not understood its date, size, or other important details. A wild prediction: this will be the archaeological discovery of the decade for biblical studies. At least there is no chance of it being declared a forgery.

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Taken from: http://www.bibleplaces.com/poolofsiloam.htm

Friday, June 6, 2008

Historical Reference to the House of David?



Taken from:
http://en.wikipedia.org/wiki/Tel_Dan_Stele


The Tel Dan Stele is a black basalt stele erected by an Aramaean king in northernmost Israel, containing an Aramaic inscription to commemorate his victory over the ancient Hebrews. Although the name of the author does not seem to appear on the available fragments, it is most likely a king of neighboring Aram Damascus. Language, time, and location make it plausible that the author was Hazael or his son, Bar Hadad II/III, who were kings of Damascus, and enemies of the kingdom of Israel. The stele was discovered at Tel Dan, previously named Tell el-Qadi, a mound where a city once stood at the northern tip of Israel. Fragment A was discovered in 1993, and fragments B1 and B2, which fit together, were discovered in 1994. In the broken part of the stone below the smooth writing surface, there is a possible "internal" fit between fragment A and the assembled fragments B1/B2, but it is uncertain and disputed. If the fit is correct, then the pieces were originally side by side.
The inscription has been dated to the 9th or 8th centuries BCE. The 8th-century limit is determined by a destruction layer caused by a well-documented Assyrian conquest in 733/732 BCE. Because that destruction layer was above the layer in which the stele fragments were found, it is clear that it took place after the stele had been erected, then broken into pieces which were later used in a construction project at Tel Dan, presumably by Hebrew builders. It is difficult to discern how long before that Assyrian conquest these earlier events took place.
The period of Aramean Supremacy and military conquest as depicted in the Tel Dan Stele against the Kingdoms of Judah and Israel was dated to ca. 841 - 798 BCE in correspondence the beginning of the reign of Jehu, King of Israel (841-814 BCE), until the end of the reign of Jehoahaz, King of Israel (814/813-798 BCE). This also corresponds to the end of the reigns of both Achazyahu (Ahaziah), King of Judah of the House of David (843 - 842 BCE) and the reign of Yoram (Joram), King of Israel (851 - 842 BCE). This chronology was based on the posthumously published work of Yohanan Aharoni (Tel Aviv University) and Michael Avi-Yonah, in collaboration with Anson F. Rainey and Ze'ev Safrai.[1] This dating of Aramean military supremacy over the Kingdoms of Judah and Israel was published in 1993 before the discovery of the Tel Dan Stele, thus, not reflecting any bias as to the dating of either the stele nor the Aramean conquest in the Southern Levant.[2]
Only portions of the inscription remain, but it has generated much excitement among those interested in Biblical archaeology. Attention is concentrated on the letters 'ביתדוד', which is identical to the Hebrew for "house of David", although another reading would be as a place name such as Bethdod (the BYT syllable meaning 'house' as in Bethlehem and the last syllable DWD meaning possible 'beloved', 'kettle', or 'uncle' being found in Ashdod [3]. If the reading is correct, it is the first time that the name "David" has been recognized at any archaeological site. Like the Mesha stele, the Tel Dan Stele seems typical of a memorial intended as a sort of military propaganda, which boasts of Hazael's or his son's victories. (Some epigraphers think that the phrase "house of David" also appears in a partly broken line in the Mesha Stele.)

Historical References to King Solomon



The Šulmán Temple in Jerusalem

by

Immanuel Velikovsky


In the el-Amarna letters No. 74 and 290 there is reference to a place read (by Knudtzon) Bet-NIN.IB. In Ages in Chaos, following Knudtzon, I understood that the reference was to Assyria (House of Nineveh).(1) I was unaware of an article by the eminent Assyriologist, Professor Jules Lewy, printed in the Journal of Biblical Literature under the title: “The Šulmán Temple in Jerusalem.”(2)
From a certain passage in letter No. 290, written by the king of Jerusalem to the Pharaoh, Lewy concluded that this city was known at that time also by the name “Temple of Šulmán.” Actually, Lewy read the ideogram that had much puzzled the researchers before him.(3) After complaining that the land was falling to the invading bands (habiru), the king of Jerusalem wrote: “. . . and now, in addition, the capital of the country of Jerusalem — its name is Bit Šulmáni —, the king’s city, has broken away . . .”(4) Beth Šulmán in Hebrew, as Professor Lewy correctly translated, is Temple of Šulmán. But, of course, writing in 1940, Lewy could not surmise that the edifice was the Temple of Solomon and therefore made the supposition that it was a place of worship (in Canaanite times) of a god found in Akkadian sources as Shelmi, Shulmanu, or Salamu.
The correction of the reading of Knudtzon (who was uncertain of his reading) fits well with the chronological reconstruction of the period. In Ages in Chaos (chapters vi-viii) I deal with the el-Amama letters; there it is shown that the king of Jerusalem whose name is variously read Ebed-Tov, Abdi-Hiba, etc. was King Jehoshaphat (ninth century). It was only to be expected that there would be in some of his letters a reference to the Temple of Solomon.
Also, in el-Amama letter No. 74, the king of Damascus, inciting his subordinate sheiks to attack the king of Jerusalem, commanded them to “assemble in the Temple of Šulmán.”(5)
It was surprising to find in the el-Amama letters written in the fourteenth century that the capital of the land was already known then as Jerusalem (Urusalim) and not, as the Bible claimed for the . pre-Conquest period, Jebus or Salem.(6) Now, in addition, it was found that the city had a temple of Šulmán in it and that the structure was of such importance that its name had been used occasionally for denoting the city itself. (Considering the eminence of the edifice, “the house which king Solomon built for the Lord”,(7) this was only natural.) Yet after the conquest by the Israelites under Joshua ben-Nun, the Temple of Šulmán was not heard of.
Lewy wrote: “Aside from proving the existence of a Šulmán temple in Jerusalem in the first part of the 14th century B.C., this statement of the ruler of the region leaves no doubt that the city was then known not only as Jerusalem, but also as Bet Šulmán.”—“It is significant that it is only this name [Jerusalem] that reappears after the end of the occupation of the city by the Jebusites, which the Šulmán temple, in all probability, did not survive.”
The late Professor W. F. Albright advised me that Lewy’s interpretation cannot be accepted because Šulmán has no sign of divinity accompanying it, as would be proper if it were the name of a god. But this only strengthens my interpretation that the temple of Šulmán means Temple of Solomon.
In the Hebrew Bible the king’s name has no terminal “n”. But in the Septuagint — the oldest translation of the Old Testament — the king’s name is written with a terminal “n”; the Septuagint dates from the third century before the present era. Thus it antedates the extant texts of the Old Testament, the Dead Sea Scrolls not excluded.
Solomon built his Temple in the tenth century. In a letter written from Jerusalem in the next (ninth) century, Solomon’s Temple stood a good chance of being mentioned; and so it was.
References
Immanuel Velikovsky, Ages in Chaos, vii: “The Second Siege of Samaria.”
The Journal of Biblical Archaeology 59 (1940), pp. 519 ff.
Cf. Weber in Knudtzon: Die El-Amarna Tafeln, p. 1160 and p. 1343, for the various attempts to read the ideograms for NIN.IB. Lewy solved the problem: “The ideogram dNIN.IB may be pronounced Šulmánu.”
In an article preceding that of Lewy, P. Haupt (Orientalistische Literaturzeitung XVIII, 1915, cols. 71-2) translated the verse in EA 290: “Die Landeshauptstadt Namens Jerusalem, die Stadt des Ninib-Tempels, die Königsstadt.” Replacing Ninib by Shulman or Shalmi, we arrived at the conclusion that the sentence deals with Solomon’s Temple. Latest is an article in Hebrew Eretz-Israel IX (Jerusalem, 1969), by Tadmor and Kalai, who read the ideogram as Beth-Ninurta and locate it in Beth-Horon. This is an error; but they have brought the pertinent literary references together.
The idea that the reference in EA 74 to Beth-Ninurta or Beth-Shulman is to some other place is based on the erroneous location of Sumur on the Syrian coast; in A in C it was shown that Sumur is Samaria, a short distance from Jerusalem.
See A in C, vi: “Jerusalem, Samaria, Jezreel.”
I Kings 6:2

Taken from:


Comment: As the Temple in Jerusalem was never actually referred to as the "House of Solomon":, but e.g. the House of Yahweh, then these references to "House of Solomon" probably refer either to Solomon's kingdom or his palace.