(Post by Chris McKinny) 

One of the exciting things about living in Israel is how quickly archaeology can change the landscape of our understanding of the biblical world. Our picture of the ancient Near Eastern world is constantly developing and becoming more nuanced, largely due to the work of archaeologists operating in Israel.

Israel, home to an estimated 30,000 archaeological sites (and counting), produces large quantities of archaeological architecture and materials of biblical significance that are often passed over by tourists, students and even scholars who visit the Land. While readers of this blog are considerably more well-informed regarding biblical archaeology’s rapid developments than the general public – there still remains a bit of a gap between exposure to the information and first-hand experience through visiting the various “secret places” scattered throughout the country.

With this in mind, the purpose of this upcoming series is three-fold: 1.) to expose the reader to off-the-beaten path locations, new archaeological sites and museums, and significant views and overlooks; 2.) to inform the reader on the importance of these locations by connecting the site with the historical/biblical data; and 3.) to show the reader how to get to these locations when visiting Israel.

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What’s surprising about this statement is not as much what it says as who said it. You’re free to guess in the comments below or make any observations. I’ll include the author and title of the book in tomorrow’s roundup.

It may be sufficient to remind you that nearly every scholarly “breakthrough” which has helped to bring about a revolution in Biblical studies has been the direct result of archaeological discoveries, whether accidental finds or the products of deliberate excavations. The new materials which have brought about a new understanding of the Bible have come out of the ground—and barring a direct descent of the Holy Spirit, it is hard to see how there could be any other source of new information. Take for example the recovery of the cuneiform literature of Mesopotamia over the last hundred years, which has given us parallel accounts of the Creation and Deluge; which has illuminated the whole era of the Patriarchs; which has provided a radically new understanding of Israelite law; which has filled in the background of the period of the Assyrian and Babylonian destructions; which for the first time in modern Biblical studies has fixed the chronology of many Biblical events. Or we may note the recovery of the Egyptian records, which has thrown such light on the period of the Patriarchs, the Amarna Age, the Exodus and Conquest, and most recently in the Nag Hammadi manuscripts has promised a revolution in New Testament and Early Patristic studies in some way comparable to that occasioned by the discovery of the Qumran scrolls a few years ago. From Anatolia the recovery of the Hittite literature has rescued from obscurity a people known to us previously only from the Bible.

Amarna Letter from Yapahu of Gezer, tb112004945 Amarna Letter from Yapahu of Gezer (EA 299),
now on display in the British Museum

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(Post by Seth M. Rodriquez)

Someone who has been to the Western Wall today and has seen the big, beautiful plaza that spreads out before the wall may be surprised to learn that for much of the past few centuries, the Jews worshiped at the wall in a much smaller space.  What’s more, for about 20 years in the middle of the last century, they couldn’t worship there at all.

Our picture of the week comes from a collection called Photographs of Charles Lee Feinberg, which is available for purchase at LifeintheHolyLand.com.  Dr. Feinberg was a Bible professor who took several trips to the Middle East between 1959 to 1968.  His collection is a rare jewel of color photographs from a period when the region was less densely populated and developed.

Pictures from the 1800s and photographs like the one below from the mid-1900s show that the old “Western Wall Plaza” wasn’t much of a plaza.  It was more like a hallway … or maybe just a closet. 

However, it was still revered by the Jewish people because it was the closest they could come to the place where the temple once stood, and the wall itself was part of the temple complex during the first century A.D.  (It was and still is part of a retaining wall that holds up part of the Temple Mount.)

During Israel’s War of Independence in 1948, the Jews lost control of the Old City of Jerusalem and with it lost access to their most revered place of worship: the Wailing Wall … or as they call it these days, the Western Wall. (When I was in college, one of my Jewish-born professors said that they didn’t call it the Wailing Wall anymore because they had done enough wailing.) So from 1948 until the Six Day War in 1967, the Jews were not allowed to worship at their most holy site.

All that changed in 1967 when Israeli soldiers defeated the Jordanian forces and captured the Old City. In his book, The Battle for Jerusalem, Lt. Gen. Mordechai Gur captures the emotions of that fateful day as he and his men visited the Western Wall for the first time in over 20 years:

We came to the narrow little gate, known as the Mograbi, and lowered our heads to duck through it to the top of the gloomy, crooked, steep, narrow stairs.  We heard the sounds of praying as we went down the steps.  The space in front of the wall was packed with people.  Soldiers were praying, some swaying devoutly as if in synagogue, although they were still wearing their stained battle dress.

To our right and above us was the wall: huge blocks, gray, bare, silent.  Only shrubs of hyssop in the cracks, like eyes, gave the stones life.  We saw that somebody had set up an Ark, brought from a military synagogue, and that in front of it stood Rabbi Goren praying in a hoarse voice.  he had been praying non-stop now for two hours. 

The site, the prayers, the great victory, the thoughts of the fallen seemed to release the paratroopers from their armor of iron and many of them wept unashamedly, like children. …

I drew near the crowd of soldiers praying, and when they noticed me they indicated I should go to the front.  I thanked them but stayed at the back. 

Despite the great congregation, I had to undergo my own private experience.  I did not listen to the prayers, but raised my eyes to the stones and looked at the paratroopers praying, some with helmets on their heads and some with skullcaps.  I scanned the buildings closing in on us from three directions, which gave the square a very intimate character.

I remembered our family visits at the wall.  Twenty-five years ago, as a child, I had walked through the narrow alleys and markets.  The impression made on me by the praying at the wall never left me.  My memories blended in with the pictures that I had seen at a later age of Jews, with long white beards, wearing frock coats and black hats.  They and the wall were one.

Shortly after this, the modern, spacious Western Wall plaza was created.

Excerpt from Mordechai Gur, The Battle for Jerusalem, trans. by Philip Gillon (New York: Popular Library, 1978), pp. 376, 378.

This picture and over 400 others are included in a collection called Photographs of Charles Lee Feinberg, and can be purchased here for $20 (with free shipping).  Additional images of the Western Wall throughout the last two centuries can be found here, here, and here.

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Wayne Stiles wonders why the largest ancient site in Israel has been largely forgotten today.

Leen Ritmeyer provides context to the recent excavations of the “gate of hell” in Hierapolis.

On April 1, Luke Chandler revealed a stunning new translation of the Khirbet Qeiyafa Ostracon.

Few tourists are visiting Egypt these days and it’s hurting many who work in the industry.

Travel Weekly recommends how to spend a day visiting the harbor city of Jaffa (biblical Joppa).

A review of the new excavations of Azekah is available in a professionally-made 12-minute video.

HT: Charles Savelle, Jack Sasson

Azekah from northeast, tb030407700
Azekah from the northeast
Photo from the Pictorial Library of Bible Lands
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The Israel Prize for the Land of Israel, Geography, and Archaeology “will not be given because the prize committee attempted to award it to two candidates, in violation of ministry rules which state that each prize may be given to only one winner.”

The Garden Tomb is now suggesting a $5 donation.

The Bible Lands Museum Jerusalem is recommended for children, according to this article in Haaretz.

A couple of Russian tourists climbed to the top of the Great Pyramid and took some photos.

Ted Weis (Living the Biblios) has written a Garden of Gethsemane Devotional and illustrated it with a number of helpful photos.

New excavations at Ur in southern Iraq have revealed a palace or temple.

David Amit, deputy director of the Excavations and Surveys Department of the Israel Antiquities
Authority, died last week.

The Vatican has asked Israel’s Chief of Police to protect Christians in Israel after criminals halted restoration work of the chapel in Nain.

Jerome Murphy-O’Connor’s new book, Keys to Jerusalem: Collected Essays, is reviewed by Joshua Schwartz in the Review of Biblical Literature.

The commercial heart of the ancient city of Thessalonica is in the way of a new subway station and
that’s a big problem.

Give SourceFlix two minutes and they’ll give you “Passion Week Archaeology.”

HT: Jack Sasson, Explorator

Garden Tomb at night, tb123005430
The Garden Tomb in Jerusalem
Photo from the Pictorial Library of Bible Lands
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Joseph Aviram, 97, has lived through many exciting years of biblical archaeology in the land of Israel. Nir Hasson looks at the history through his eyes in an article in the Weekend magazine.

Yigael Yadin features prominently in the story, as do other well-known figures. Here is an excerpt about Moshe Dayan, Yohanan Aharoni, and Yadin:

Aviram also vividly recalls the more dubious legacy of another chief of staff who dabbled in archaeology. “Moshe Dayan helped us a great deal,” he says, “but very regrettably he engaged in robbery digs. He always wanted us to come to his house in Zahala to show us vessels. We knew about the stealing. Everyone knew. He was even caught a few times.”
Aviram declines to say more. Nor is he eager to talk about the “wars of the archaeologists,” which began in the 1970s. The most heated dispute of all continues to simmer today, at one level or another: It was between Yadin, as the representative of the biblical approach − those who find evidence for the Bible narrative in excavations − and the critical approach, which finds mainly contradictions between archaeological finds and the Scriptures.
“As long as there were no archaeologists, there were no arguments,” Aviram adds. “But suddenly there is a young generation. Well, arguments started. After the great success came the great arguments. Did Joshua capture Hatzor or not? Scientific disputes are fine, but it became personal and opposing camps sprang up. I always reassured Yadin. When he read something that [Tel Aviv University Institute of Archaeology head] Yohanan Aharoni wrote against him, it would drive him crazy, and he would fire off an angry letter. But his wife, who typed up the letters, told me she didn’t send them. There was a file of angry letters in the house that were never sent.”

The full story is worth reading. (Haaretz provides 10 articles per month with free registration.)

HT: Charles Savelle

Yigael Yadin lecturing at Megiddo, db6703260103
Yigael Yadin lecturing at Megiddo excavations, 1967
Photo from Views That Have Vanished
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