Written by a biblical scholar and professional archaeologist, this new e-book looks at a field that many people find fascinating and that is of especial interest and importance to those who believe that the Bible records many actual historical events. The book is organized chronologically – from the earliest stories of the Bible to the era of the New Testament – and shows what archaeology has or has not found. It dispels many popularly held beliefs about supposed proofs of some of the Bible’s stories, but shows how archaeology has confirmed many of the people, places and events recorded in the Scriptures. The Bible & Archaeology may well amaze and encourage you by the wealth of factual evidence for the Bible that it provides. Download a free copy directly (without registration or email) here.
Seal Impressions of Jeremiah’s enemies, Gedaliah (left), and Jehukal (right).
Gedaliah son of Pashhur, Jehukal a son of Shelemiah, and Pashhur son of Malkijah heard what Jeremiah was telling all the people when he said, “…This city will certainly be given into the hands of the army of the king of Babylon, who will capture it.” Then the officials said to the king, “This man should be put to death…” So they took Jeremiah and put him into the cistern of Malkijah … it had no water in it, only mud, and Jeremiah sank down into the mud. (Jeremiah 38:1–6)
The names of Jeremiah’s enemies who refused to accept God’s warning through the prophet are hardly familiar biblical names, but this makes it all the more remarkable that evidence of two of these otherwise unknown men, mentioned in the same biblical verse, was found in archaeological excavations in Israel.
In 2008, during work conducted just south of the Temple Mount in Jerusalem, excavators discovered a seal impression inscribed with the name Gedaliah son of Pashur. The late Dr. Eilat Mazar, who headed the excavation, noted that the newly-discovered seal was found just yards from the spot where, three years earlier, another seal had been found with the name of another of Jeremiah’s enemies – Jehukal son of Shelemiah.
Both Gedaliah and Jehukal were high-ranking officials of King Zedekiah, the last ruler of the Kingdom of Judah before Jerusalem and its temple were destroyed by the Babylonians in 587 B.C. Jehukal was the man that King Zedekiah sent to the prophet Jeremiah with the message: “Please pray to the Lord our God for us” (Jeremiah 37:3) – which doubtless secretly angered Jehukal as we then read that this individual was one of Jeremiah’s enemies intent on killing him (Jeremiah 38:1–6).
The seals were both found in a controlled archaeological excavation only a few meters from each other and both were securely dated to the time of Jeremiah. The names are unusual enough that in the specific combination of the two names together – and both said to be sons of the same fathers – they are undoubtedly the same individuals mentioned in the biblical account who opposed Jeremiah and who brought about his imprisonment. As such, the seal impressions rank among some of the best documented evidence of biblical characters and are immensely important. As Dr. Mazar herself wrote:
“The exceptionality of the discovery is fully appreciated only when holding the two bullae in hand: two small seal impressions inscribed on clay objects only 1 cm across, now laying before our eyes unblemished after having been buried in rubble of the Babylonian destruction for precisely 2,595 years, the names they bear still clearly legible. Only on precious, rare occasions do archaeologists experience discoveries such as this one, where figures from the annals of history materialize themselves so tangibly” (Eilat Mazar, Biblical Archaeology Review, 2012).
Thanks to Dr. Mazar’s patient and careful work, Gedaliah and Jehukal – named specifically in the biblical account as two of Jeremiah’s leading enemies – are now substantiated as real people who participated in events of the time just as the book of Jeremiah tells us.
As for the prophet Jeremiah himself, he was probably lowered into a cistern full of mud so that the clinging mud, like quicksand, might compress his chest and lungs and suffocate him without his blood being directly on the hands of those who wanted him silenced. But Jeremiah’s life did not end there. Fortunately, one of the few God-fearing officials in Zedekiah’s court, the Ethiopian Ebedmelech, learned of Jeremiah’s plight and went to the king to plead on Jeremiah’s behalf. With Zedekiah’s approval, Ebedmelech organized a rescue operation to extricate the prophet from the cistern and certain death. Jeremiah was then returned to a prison in the palace, where he continued to preach God’s warning message in the final months before Jerusalem’s destruction (Jeremiah 38:7–27). In this, as in many other cases, the Bible tells us far more than archaeological artifacts possibly can, but the artifacts help substantiate the biblical account in a way nothing else might.
Most readers of the New Testament remember the dramatic story of how Jesus healed a blind man at the Pool of Siloam in Jerusalem (John 9:1–11). The pool was a major feature of ancient Jerusalem as it was fed by spring waters which qualified it for use as a mikveh for ritual bathing. That is why Jesus told the man he healed “ ‘Go …wash in the Pool of Siloam’ … So the man went and washed, and came home seeing” (vs. 7).
The pool’s history predates the time of Jesus by many centuries, however. It was constructed by Hezekiah, the king of Judah in the eighth century B.C., who anticipated a siege against Jerusalem by invading Assyrian armies (2 Kings 20:20). So the pool began as an important source of fresh water for the inhabitants of ancient Jerusalem, and probably only later began to be used as a place of ritual bathing, as it evidently was in Jesus’ time.
Although the history of the Pool of Siloam was well known, its exact location was not. In 1880, the famous Siloam Inscription was discovered carved on the wall inside the water tunnel made by Hezekiah which led to the Pool of Siloam. The ancient Hebrew inscription records how the tunnel was constructed by digging from opposite ends and meeting in the middle. So the tunnel that supplied the pool’s water was known, yet the pool itself remained buried.
Traditionally, the site of the Siloam Pool was the pool and church that were built by the Byzantine empress Eudocia (c. A.D. 400–460) to commemorate the miracle recounted in the New Testament. However, the exact location of the original pool as it existed during the time of Jesus remained a mystery until only recently.
British-American excavations conducted in the 1890’s led to the uncovering of some of the steps of the pool itself near the City of David to the southeast of the traditional site, and in the 1960’s famed British archeologist Kathleen Kenyon found more of the steps. In 2004, municipal water company work exposed additional steps and subsequently Israel’s archaeological authority, the IAA, began systematic excavation of the area. Now the IAA has announced that it has confirmed that the pool was larger than previously thought – 225 feet wide and approximately 1.25 acres in area – and that steps existed on at least three sides of the pool, allowing visitors to sit and immerse themselves in the water. IAA also announced that a good portion of the pool is now excavated, and it is hoped that it will soon be opened to the public for the first time in 2,000 years.
The Pool of Siloam, “Hezekiah’s Tunnel,” and the texts and finds that have been unearthed in and around these sites are of great importance for understanding and establishing the biblical stories. According to Professor Gershon Galil, head of the Institute for Biblical Studies and Ancient History at Haifa University in Isarel, these finds “support the claim that scriptures in the Book of Kings are based on texts originating from chronicles and royal inscriptions and that the Bible reflects historical reality and not imagination.”
The Pool of Siloam is also important as part of the wider context of ancient evidence of the Jerusalem of Jesus’ time. According to the City of David Foundation’s Ze’ev Orenstein, “The half-mile running through the City of David, from the Pool of Siloam in the south, continuing along the Pilgrimage Road, up to the footsteps of the Western Wall, Southern Steps, and Temple Mount, represents the most [religiously] significant half-mile on the planet.” Archaeology continues to recover the buried world of the Old and New Testament stories, and – as Orenstein affirms – soon visitors to the area will be able to “see with their own eyes, touch with their own hands, and walk with their own feet upon the very stones” described in those stories.
Archaeology is something most people think of as either Indiana Jones-like adventuring for strange artifacts in exotic settings, or as the realm of technicians using state-of-the-art equipment to almost magically analyze or date artifacts such as the Dead Sea Scrolls or the Shroud of Turin in scientific laboratories.
The reality, of course, is usually at neither of those extremes, and many people would be surprised to learn how archaeologists must often cope with very limited data or techniques that are far from perfect. An example is carbon-14 dating which most people presume can be applied to anything made from organic material to find its age. The reality here is that carbon-14 dating is actually hampered by the fact that for the period of approximately 800-400 BC it is affected by a calibration issue (called the Hallstatt plateau) which means that material from that period cannot be dated with any certainty.
This problem is particularly significant for biblical studies, as the period 800-400 BC is a vitally important one in Near Eastern history – a period in which many important biblical events such as the destruction of Jerusalem and other Judean cities occurred. But now the application of another dating method – that of archaeomagnetism – shows great promise for biblical archaeology in general and this period of biblical history in particular. The method works on things such as pottery sherds, bricks, roof tiles and ovens (which are found on most archaeological habitation sites) that record the Earth’s magnetic field as they are burned at high temperatures. Because the direction of earth’s magnetic field has changed over history – and the dates of the changing directions can be calculated – we can look at the magnetic field “fixed” in a burnt object and tell when it was burned. This is particularly useful in situations where biblical cities were affected by Aramean, Assyrian, and Babylonian military campaigns that left behind destruction layers.
The archaeomagnetic dating technique has actually been used by archaeologists for several decades, but is only now being used with success on archaeological sites of biblical significance. Recently, archaeologists working in Israel reconstructed the magnetic field recorded in twenty burnt destruction layers at seventeen archaeological sites. The study included the analysis of over a thousand specimens from some 144 samples, and the recovered data meshes well with what historical anchors we have for the time period.
As the Times of Israel reported: “The method utilizes excavation layers that have already been reliably dated to create baseline anchors for the archaeomagnetic data, which can then be applied to other sites that until now had been impossible to confidently date. The more anchors are created, the researchers say, the more finely calibrated the dating method will become” (25 October 2022).
This means that archaeologists working on biblically significant sites will now be able to date objects and whole archaeological layers that were previously difficult or impossible to date with accuracy – especially in the problematic period of 800-400 BC. So archaeomagnetic dating is now being used as a complementary dating tool that promises to further improve our understanding of the archaeology of biblical times – and ultimately, of the Bible itself.
Earlier this Spring, the Associates for Biblical Research, an American archaeological research group, announced the discovery of a curse text discovered on a small, folded lead tablet that had been found in archaeological excavations in Israel in late 2019. The artifact is of particular interest to readers of the Bible not so much for what its inscribed text says, but for the fact that it contains the earliest instance of the Hebrew name for God – Yahweh – that has ever been found in an archaeological context, and also for its significance regarding the history of Hebrew writing and the Bible itself.
The tablet, which is barely larger than a postage stamp, contains an inscription that is believed to be centuries older than any known Hebrew inscription from ancient Israel. The small international team of scientists studying the artifact employed advanced tomographic scans to recover the text, slowly recovering one after another of the artifact’s written letters. When the text had been completely recovered, the textual specialists could tell that the text reads:
Cursed, cursed, cursed – cursed by the God YHW.
You will die cursed.
Cursed you will surely die.
Cursed by YHW – cursed, cursed, cursed.
This “curse text” was found in discarded material from an archaeological excavation on Mt. Ebal near modern Nablus. Significantly, this was the site, according to Deuteronomy 27 and Joshua 8, where the people of ancient Israel were instructed by God to recite curses on those who did not obey the Law of God. As a result, the site became associated with cursing, and numerous artifacts such as the newly translated tablet were left there in ancient times. Joshua 8:30 tells us that Joshua built an altar on Mt. Ebal and the curse tablet was found in the location where Joshua’s altar is believed to have stood and where its possible remains have been found.
But the new text is tremendously important as it may well represent both the oldest known example of written Hebrew, and also the oldest known example of the Hebrew YHW [or YHWH]– the name for God often transliterated as Yahweh. The find, which predates the famous Dead Sea Scrolls by more than a millennium, is so significant because the text seems to date to the Iron Age I or Late Bronze Age periods – around 1200 BC at the latest, and perhaps as early as 1400 BC or earlier. Either way, this is centuries before the oldest previously known Hebrew texts and instances of the name of God in Hebrew outside the Bible.
This fact strongly argues against those who attempt to date the Bible to much later centuries by claiming that the ancient Hebrews were not literate and that the biblical books were probably not written down till around 700 BC. And it is important to stress that the new text is not only Hebrew writing, but also that it is a sophisticated composition written in a carefully balanced “chiastic parallelism” or crossover style found in many of the biblical writings and often said to be a mark of “developed” writing characteristic of later dates.
The date of the earliest Hebrew inscriptions has, in fact, been continuously pushed back in recent years. A nearly 3,000-year-old inscription called the stele of Mesha in which the king of Moab boasts of his victories against the Kingdom of Israel and its god Yahweh, contained the earliest known extra-biblical mention of the God of the Bible for a number of years after its discovery in 1868.
Since then, even older inscriptions have been found. An inscription found in what is today Sudan, in the temple of Soleb dedicated to the Egyptian god Amon-Re and built by the Pharaoh Amenhotep III (1378-1348 BC), has more recently been seen as the oldest known reference to Yahweh, God of Israel.
The new discovery from Mt. Ebal may be older than even the very early Soleb inscription, and continuing study by a wide range of ancient textual specialists will doubtless help to narrow down its date more precisely.
Photo by Dafna Gazit, Israel Antiquities Authority.
Archaeology has been able to document an increasing number of individuals mentioned in the pages of the Bible – including the prophets Isaiah and Jeremiah as well as King David, Hezekiah, and others (see the other posts in this category).
Most recently – just a few weeks ago – archaeologists officially announced the discovery of a 3,100-year-old inscription from the period of the biblical judges which may refer to Gideon, the Israelite warrior-leader famous for defeating the Midianite and Amalekite armies that invaded ancient Israel (Judges 6). While this inscription may not provide firm proof of Gideon, it is of great importance for a number of reasons.
For one thing, before its discovery there were practically no inscriptions of this time from the area of Israel in which it was found. Some had even argued that the alphabet was unknown in the region, that there were no scribes, and that the biblical accounts must therefore have been written much later. This find helps correct that view.
The inscription itself was found in excavations being conducted as a joint project of the Hebrew University of Jerusalem, the Israel Antiquities Authority, and Macquarie University in Australia. It consists of the name Jerubbaal, known in the Bible as the nickname of the judge Gideon (Judges 6:31–32), written in ink on what remains of a pottery jar or jug. The preserved name probably identified the owner of the vessel, which may have held a precious liquid, such as perfume.
The Bible explains why the name Jerubbaal was given to Gideon: “because Gideon broke down Baal’s altar, they gave him the name Jerub-Baal that day, saying, “Let Baal contend with him” (Judges 6:32). Jerubbaal may also mean “May Ba‘al be great,” and while biblical writers often used the word ba‘al to refer to the pagan Canaanite god Ba‘al, the word could simply mean “lord,” as in the name of one of David’s heroes Baaliah (“Yah is Lord”) in 1 Chronicles 12:5 – so that the name Jerubbaal (“May the lord be great”) could also refer to Israel’s God Yahweh.
But one of the important aspects of the newly released inscription is that outside the Bible the name Jerubbaal is otherwise unknown in archaeological or historical contexts. Even if the new inscription does not refer to the Jerubbaal we know as Gideon, it shows that Jerubbaal was a name in use in exactly the time Gideon is said to have lived.
It is not known that the Jerubbaal inscription does not refer to the biblical Gideon in some way – especially as the name is otherwise unknown. The find was made at the site of Khirbet al-Ra‘i, thought by some to be the biblical Ziklag (1 Samuel 30, etc.), and petrographic analysis indicates it was locally made. Since the biblical Gideon lived in Oprah (Judges 6:11, 8:27), usually assumed to have been in the Jezreel Valley nearly a hundred miles away, it is thought that this inscription likely belonged to another Jerubbaal. However, the exact location of Oprah is unknown, and so original ownership by the biblical Gideon could still have been possible.
Interestingly, the related name Ishbaal (“Man of Baal/ the Lord”), which is only mentioned in the Bible during the time of King David, was found in stratum dated to that period at the site of Khirbat Qeiyafa in Israel, showing an emerging pattern of names previously only known from the Bible being attested archaeologically.
Ultimately, of course, we do not know if the Jerubbaal artifact was named for Gideon or some other Jerubbaal, but the fact that it demonstrates the actual use of the unusual name for the first time and that it dates to the time of the biblical Gideon makes it especially interesting. The artifact may not be proof of Gideon, but it certainly demonstrates the reality of an important aspect of the Gideon story – the name Jerubbaal itself.
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