The Location of One of the Inscriptions Near the Gihon Spring

Recently, it was announced that Eli Shukron and Prof. Gerson Galil had discovered and deciphered “five monumental, new royal inscriptions of King Hezekiah of Judah, which together include dozens of lines and hundreds of letters.”

Siegel-Itzkovich, Judy,  “Proof of biblical kings of Israel, Judah deciphered on Jerusalem rock inscriptions.  The Jerusalem Post.  December 16, 2022.  Online article.

I thought it might be of interest to some of the readers of this blog to share a picture of where I think at least one of the inscriptions is/was located. One of them was located at the bottom of the Round Pool that Reich and Shukron excavated.

View looking down at the bottom of the pool that Reich and Shukron excavated.

The bottom of the pool is about 20 ft. below the point from which this picture was taken.  It is estimated that the pool measures 22 x 10 ft. [6.7 x 3 m.].

In the center of the image is a doorway.  This is Tunnel IV which leads to the famous “Hezekiah’s Tunnel.”  This may have been the original starting point for Hezekiah’s Tunnel!  To the right of the doorway is a carved frame that has a recently deciphered inscription!!

On the right side of the image, is a large “gash.”  This is where Tunnel III entered the pool, bringing water from the Gihon Spring.  Or more precisely, Channel II led to Tunnel III, and that in turn led to the “Round Pool” of the “Rock-cut Pool.”

Probably a wooden platform was built over the pool.  Those who had descended through the “diagonal tunnel” would have stood on the platform, lowering their sacks into the pool, drawing them up, and then walking back through the “diagonal tunnel” to the interior of the city of Jerusalem.

The excavators believe that this pool system was built during the Middle Bronze II Period (ca. 1800 B.C.) and that it continued in use for over 1,000 years.  Indeed it is possible Joab and his men gained access to “Jerusalem/Jebus” via this water system (2 Sam 5:6–10; 1 Chron 11:4–9).

Detail of the doorway that is the entrance to Tunnel IV that leads to the famous “Hezekiah’s Tunnel.” This may have been the original starting point for Hezekiah’s Tunnel!

To the right of the doorway is a carved frame of an inscription that Gershon Galil claims to have read and translated.

For additional pictures of this “system” see Here.

A representation of the Spring/Pool System. From a sign at the site.

In the above note the city wall and the corridor that leads to the spring and pool area. The spring is protected by the tower on the right and the pool is visible to the left of it.

---

*** See helpful cautionary comments by Todd Bolen and Luke Chandler.

For a popular presentation of the finds see Reich, Ronny, and Shukron, Eli.  “Light at the End of the Tunnel:  Warren’s Shaft Theory of David’s Conquests Shattered.”  Biblical Archaeology Review, vol. 25, no. 1 (January/February, 1999):22–33, 72.

And for recent interpretations see:

Shanks, Hershel. “Will King Hezekiah Be Dislodged from His Tunnel?”  Biblical Archaeology Review vol. 39, no. 3 (September/October, 2013): 52-61.

Siegel-Itzkovich, Judy,  “Proof of biblical kings of Israel, Judah deciphered on Jerusalem rock inscriptions.  The Jerusalem Post.  December 16, 2022.  Online article.

Advertisement

A Monumental Herodian (Hasmonean?) Hall in Jerusalem — Is this where the Sanhedrin Met?

Near the Western Wall in Jerusalem, there is a Monumental Hall that dates to the late Second Temple Period  (New Testament era).  There is some speculation that the Sanhedrin may have (occasionally) met here—see below.

View looking northwest at the northern and western walls of the hall. Click on Images to Enlarge and/or Download.

Note the finely finished stones in both walls as well as the chest-high decorative horizontal ridge/railing that separates the lower and upper portion of the walls.  Near the corner of the west (left) wall note the delicately carved protruding pilaster.

I visited this all in the 1970s with Gabi Barkai and I thought he said it might be Hasmonean.  But our guide said it was Herodian (37–4 B.C.) with possibly some Hasmonean elements.

I am not sure of its function but it certainly is “monumental.”  In my Zondervan Atlas of the Bible I labeled it as a “Public Building” (p. 250).

View of the northeastern corner of the Monumental Hall.

In the above image note, the delicate protruding pilaster to the right of the center of the image and to the left of center note the well–defined horizontal “railing” that is about chest high that separates the lower and upper portions of the wall.

View looking at the southeastern corner of the Monumental Hall.

On the left (east) wall there are two huge doorways.  Note the large carved doorposts and the huge lintels.  Currently, these doorways lead to the ritual bath that I described in a previous post, but originally they may have led to something else.

I believe that the far wall, with a doorway and other openings, is secondary, and that the original hall extended farther south.

Could this have been the hall where the Sanhedrin met?  If so, possibly Jesus, some apostles, Stephen, and/or Paul appeared here. (Unconfirmed speculation)

The early explorer Charles Warren called this structure the “Hall of the Freemasons (see below).  Additional comments/suggestions/correction are appreciated.

Not my “cup of tea” below.

---

From the Gallery of Masonic Sights from Israel
Hall of the Freemasons, Temple Mount, Jerusalem, Israel.
Discovered and named by the Freemason, Bro. Lieutenant Charles Warren [!] during the excavations of the late 1860’s near Wilson’s Arch.  Second Temple construction by Zerubbabel (536-516 BCE).

A.D. 70 The Destruction of the Temple — Where did the Temple Treasure Go? Final Part

In my previous blog, I noted that both Brandfon and Billington trace the objects taken by the Roman’s from the Jewish Temple in Jerusalem in A.D. 70 to the Nea Church in Jerusalem.

At that point, the story becomes very complex because of the Persian invasion and capture of Jerusalem in A.D. 614.  It is complex partially because the Jews initially assisted the Persians, and may have gained possession of the objects then.  But soon, the Persians sided with the Christian.   And eventually the Byzantine ruler Heraclius captured Jerusalem in 630 and was harsh on the Jewish population.

Both Brandfon and Billington cite a number of Jewish sources from this period.  They concluded that when the Muslims took control of Jerusalem in 638 the trail goes cold!  Billington writes:

I have searched through every Byzantine, medieval Catholic, Crusader, and Arab historical source that I could find, and these sacred Jewish items disappear from historical sources at the time that Omar took Jerusalem in 638 AD. . . .

It appears that the Jews wisely hid their sacred items from Omar and the Muslim Arabs before they [?] surrendered Jerusalem to them. . . .

My best guess—and it is only a guess—is that the 7th Century Jews hid their Golden Temple Menorah and their other sacred Temple items somewhere inside of the Temple Mount . . . But this is only a guess.  (Billington pp. 21–22)

The end?  Well not quite, as my teacher and later colleague Anson Rainey used to tell his students—”let me enrich you with some new uncertainties!”

Steven Fine, who has been scanning the Arch of Titus in Rome, has an article that traces the echos of beliefs that the objects remained in Rome!  Among other sources, Fine draws our attention to a passage found in The Itinerary of Benjamin of Tudela (12th century):

In the church of St. John in the Lateran there are two copper columns that were in the Temple, the handiwork of King Solomon, peace be upon him.  . . . There also is the cave where Titus the son of Vespasian hid away the Temple vessels which he brought from Jerusalem. (Fine p. 62)

Fine concludes:

 By the end of the 13th century, then, the Lateran [church!] was claiming to have the Temple booty of the Solomonic Temple, taken anachronistically by ‘Titus and Vespasian’ and on display (or in a reliquary).  Though neither Christians nor Jews could actually see the Menorah, its presence was intense” (p. 63).

The Church of Saint John in the Lateran in Rome.

---

Fine, Steven. “The Temple Menorah—Where is It?” Biblical Archaeology Review 31, no. 4 (July/August, 2005): 18–25, 62–63.

Brandfon, Fredric. “Did the Temple Menorah Come Back to Jerusalem?” Biblical Archaeology Review 43, no. 5 (September/October, 2017): 40–49, 70.

Billington, Clyde E. “What Happened to the Golden Temple Menorah?” Artifax 34, no. 1 (Winter, 2019): 18–21.

Fine, Steven. “True Colors: Digital Reconstruction Restores Original Brilliance to the Arch of Titus.” Biblical Archaeology Review 43, no. 3 (May/June, 2005): 28–35, 60–61.

A.D. 70 The Destruction of the Temple — Where did the Temple Treasure Go? Part 3

As noted in a previous post, most of the articles from the Jewish Temple in Jerusalem had been placed in the Temple of Peace in Rome—but in A.D. 192 the Temple of Peace was burned down.  There are two important discussions that trace the history of the articles after this event—one by Fredric Brandfon and the other by Clyde Billington (see below).

A.D. 192 — Billington (p. 18) argues that “. .. the Temple Menorah and the other ‘Treasures of the Jews’ were rescued and placed in the royal palace where, according to the Byzantine historian Procopius, they remained until the mid 5th Century AD.”   This would mean that they were kept in one of the Palaces on the Palatine Hill.

A Garden from the Palace of Domitian on the Palatine Hill in Rome—where the Royal Palaces were located. Click on Image to Enlarge and/or Download.

Click Here to view images of and on the Palatine Hill.

In A.D. 445 Gaiseric and the Vandals conquered and looted the city of Rome and “carried off the Temple Menorah and the other Treasures of the Jews . . .” to their capital city of Carthage in North Africa (Billington, 18).   Procopius of Caesarea also describes how later, the Byzantine general Belisarius conquered Carthage in A.D. 534.   He then goes on to describe the victory parade of the booty in Constantinople in the presence of the Emperor, Justinian (r. 527–565).  Conveniently, Billington provides his translation of the relevant passage from Procopius of Caesarea’s, History of the Wars (p. 18).

. . . and then followed all of the royal treasure which was worth an exceedingly great amount, because Gizeric (The vandal king) had looted the (Imperial) Palace in Rome, as was stated in a preceding portion of this history.  among the items take from the Palace in Rome were the Treasures of the Jews, which Titus, the son of Vespasian, and others had brought to Rome after the capture of Jerusalem.”

The Hippodrome in Constantinople (modern Istanbul) where the victory Parade may have taken place.

Thus the Temple Treasure was brought to Constantinople in A.D. 534.  But Procopius also says that one of the Jews warned that a curse would fall on Justinian, the Emperor, if the treasure was not returned to Jerusalem!  Billington’s translation continues . . .

When the Emperor (Justinian) heard of the things that were said (by this Jewish man), he became frightened, and with all haste sent all of these (sacred Jewish) items to the Christian churches in Jerusalem.

At this point, Billington has a detailed discussion of exactly when the articles were sent to Jerusalem, but both he and Brandfon agree that they were placed, for a time, in the newly built Nea Church dedicated A.D. 543.

Sixth Century Map on the floor of a Church in Madaba (Jordan). The Nea Church is in the upper right corner. The map is east oriented (at the top).

Some of the remains of the Nea Church have been excavated (Nahum Avigad) and are located in the Jewish Quarter of Jerusalem—but much of it is covered by the Jewish Quarter Parking Lot!

View looking northeast at the Parking Lot of the Jewish Quarter. The Nea Church is buried under part of it!

View looking north at the southern wall of the Old City outside the Jewish Quarter. Two courses of the stone foundation of the Nea Church protrude from under the wall of the Old City.

On March 14, 2019, AL-MONITOR published an article entitled Decades after discovery, Jerusalem’s Byzantine masterpiece may open to the Public.  The article is worth a read as it describes the current state of the remains of the Nea Church.

I hope to publish the next (hopefully last) installment of this saga later this week.

---

Brandfon, Fredric. “Did the Temple Menorah Come Back to Jerusalem?” Biblical Archaeology Review 43, no. 5 (September/October, 2017): 40–49, 70.

Billington, Clyde E. “What Happened to the Golden Temple Menorah?” Artifax 34, no. 1 (Winter, 2019): 18–21.

Crucified Man from Jerusalem

It is well–known from the literature that the Romans crucified rebels and criminals.  In 1968, an ossuary (bone box; see below) was found, among others, in a tomb in north Jerusalem in which were the bones of a 28-year-old man and those of a child.

This is a replica of a right heel bone of a 28-year-old man who was crucified in Jerusalem prior to its in AD 70. This replica is presented in the Israel Museum.

A 4.3-inch nail penetrated the right heel bone of the man.  A piece of wood was placed on each side of the heel prior to the pounding of the nail to affix the person to a cross.

The skeletal remains of the man with the nail in his heel bone were found in this ossuary that was discovered north of Jerusalem.

Clearly visible is the Hebrew writing of the name “Yehohanan son of Hagkol.”  Note the two clear lines.  Above and to the right of the name “Yehohanan,” in the first line, is another faint inscription (click on image to enlarge to view inscription).

A diagram in the Israel Museum.

The above picture represents a scholarly reconstruction of how Yehohanan son of Hagkal was crucified.  Note how his arms are tied to the cross—no nails were found in his hands or wrists.  In contrast, Jesus of Nazareth’s hands were nailed to the cross—Thomas wanted to see the “mark of the nails in his hands” (John 20:25).

---

HaFor a convenient description of this find see pp 318–22 in Clyde E. Fant and Mitchell G. Reddish, Lost Treasures of the Bible — Understanding the Bible Through Archaeological Artifacts in World Museums. Grand Rapids, MI: Eerdmans, 2008.

Bone Box of Caiaphas the High Priest

Caiaphas, the High Priest, is mentioned 9 times in the Gospels and is one of those before whom Jesus appeared before being condemned to death by Pilate (Matthew 26; John 18).  A few years ago a “bone box” (ossuary) was found, along with 11 others, in a Second Temple tomb located two miles south of Jerusalem on a hill that today is called “the Hill of Evil Counsel” (John 11:49–50).  On it, the name “Joseph ‘son’ of Caiaphas” was inscribed!

The Joseph “son” of Caiaphas Ossuary. In the Israel Museum. Click on Image to Enlarge and/or Download.  See below for the inscription.

The ossuary has a slightly curved cover that is etched with designs.  The front of the soft limestone ossuary is beautifully carved with rosette and leaf designs.  Note the red paint is still visible in some places.

The bones of six(!) individuals were found inside of the ossuary: 2 infants, 1 child, 1 teen-aged boy, 1 adult woman, and a man—approximately sixty years old.

View of one of the Aramaic inscriptions on the Ossuary [bone box] of “Joseph ‘son’ of Caiaphas.”

On one of the short sides, and on the back, the name Caiaphas had been etched into the stone with a nail—see the image.  It is evident that the ossuary was prepared in a workshop, but then when the bones were placed inside the name was inelegantly scratched on it.

The Aramaic inscription on this side of the ossuary reads “Joseph the ‘son’ of Caiaphas.”

 יהוסף בר קפא 

Most scholars believe that the Caiaphas mentioned here is the same one that is mentioned six times in the New Testament as well as in Josephus.  Ronny Reich argues that the person was named “Joseph” and had a nickname “Caiaphas.”  Caiaphas was High Priest from 18 to 36 CE and was the one before whom Jesus was tried and is famously quoted in John 11:50

For an accessible discussion of the name Caiaphas, plus others appearing on ossuaries, see Reich, Ronny. “Caiaphas name Inscribed on Bone Boxes.” Biblical Archaeology Review 18, no. 5 (September/October 1992): 38–44.

The Tomb of the High Priest Annas? Part 2 of 2 — The Interior

In Part I of this post I presented images of the exterior of the tomb of Annas—a very influential High Priest (AD 6–15) whose sons, and later son-in-law, Caiaphas, succeeded him in that office.  Annas is mentioned in the New Testament in Luke 3:2; John 18:13, 24;  and Acts 4:6.  Today I present some images of the interior of this tomb that is actually much better preserved than its exterior.  Click on the images to view  high-resolution versions—and save if you wish.

The Western Wall of the Interior of the Tomb of Annas
Unfortunately the locals were not too interested in the preservation of this tomb
I’m sure you have noticed the collection of trash!#$@!

In the lower portion of the image there are three openings that lead into long chambers into which bodies of the deceased were placed (loculi; singular loculus).  The Ritmeyers have suggested that Annas the High Priest was actually buried in the central chamber!  Above the central chamber please notice the carvings in the rock representing doorposts, a lintel, a gabled (triangular shaped) roof.

At the very top of the image note the finely carved rosette pattern!!  There are 32 petals in this magnificently carved rosette.  This rosette is unique except for a smaller one in the back room of the so-called Tomb of Absalom AND a very large one in the Double Gate that leads into the Temple Mount Complex!!

View of the upper portion of the southern wall of the Tomb of Annas

Notice the fine details carved into the stone wall:  the gabled roof pediment, lintel, the door posts, the acroterion(!), and the molding.

At the very top of the image note a small portion of the finely carved rosette pattern!!  AND, in the upper left portion of the ceiling the outline of a large carved acanthus leaf (there was one in each of the corners of the ceiling within this tomb.  In the lower right quadrant, where the two walls meet, note the vertical carved pilasters and also the molding on the walls where they meet the ceiling.

Deeply carved, 32 petal rosette ceiling in the Tomb of Annas.

There are 32 deeply carved petals in this rosette.  This rosette is unique except for a smaller one in the back room of the so-called Tomb of Absalom AND the larger one in the Double Gate that leads into the Temple Mount Complex!!

Near the center of the image is a circle from which the 32 rosette petals emanate.  The circle is actually a whorl rosette with faint petals.

To view additional images of both the interior and exterior of this tomb Click Here.

For a detailed description of this, and other tombs in the area, as well as the logic that this is the tomb of Annas please seen the article by Leen and Kathleen  Ritmeyer, “Akeldama: Potter’s Field or High Priest’s Tomb?” Biblical Archaeology Review 20 (1994): 23-35, 76, 78.

The Tomb of the High Priest Annas? Part 1 of 2 — The Exterior

Annas was a very influential High Priest (AD 6–15) whose sons, and later son-in-law, Caiaphas, succeeded him in that office.  Annas is mentioned in the New Testament in Luke 3:2; John 18:13, 24;  and Acts 4:6.

One of the most richly decorated tombs from the Second Temple Period is located on the southern slope of the junction of the Kidron and Hinnom Valleys.

Junction of the Kidron and Hinnom Valleys with the Tomb of Annas

This is the area that some have called “Akeldama” or the “field of blood” that is associated with events surrounding the death of Judas.  In 1994 Leen and Kathleen Ritmeyer published an article suggesting that this special tomb may have been that of one of the High Priests mentioned in the New Testament and elsewhere.

Exterior of the “Tomb of Annas”
Badly defaced by later quarrying

Entrance to the “Tomb of Annas”

The above images show a view looking south at the exterior of the tomb.  On the right (west) side of the image notice the two semi-circular niches (for mourners/visitors?).  The entrance to the tomb has been heavily quarried/destroyed.  Notice the decorative partial shell conch over the now-almost-destroyed entrance to the tomb.

Detail of west side of tomb with an engaged column (pilaster) and the mourner niches.
When this photo was taken the tomb and forecourt were being used as a cattle pen!

West side of the tomb

In the image above, remnants of an engaged column (pilaster) are visible as are two apses—possibly used by mourners and/or visitors.

Standing in front of this tomb, looking north, one has a clear view of the Temple Mount—where Annas and his descendants had served.

For a detailed description of this, and other tombs in the area, as well as the logic that this is the tomb of Annas, please seen the article by Leen and Kathleen  Ritmeyer, “Akeldama: Potter’s Field or High Priest’s Tomb?” Biblical Archaeology Review 20 (1994): 23-35, 76, 78.

In the next post — images of the magnificent interior of this tomb!

Tomb of Queen Helena of Adiabene — Now Open . . . but

There is a tomb complex north of the Old City of Jerusalem that is variously called the Tomb of the Kings or the Tomb of Queen Helena of Adiabene.  It is owned by the French Government and for many years it has been closed to visitors.  It is now “open,” but visiting times area very restrictive and the interior of the tomb itself is not “open.”  Because of this, I thought I would share a few images of the complex from the 1970’s—when it was more available to the pubic—including the interior.

This is a view looking down into the courtyard of the Tomb of the Kings. Click on image to enlarge and/or download.

Three steps lead up to the monumental entrance of the tomb that is partially preserved. On the top of the tomb entrance, there were originally three pyramids—none of which are preserved.  The courtyard measures 90 x 82 ft. and is carved out of the solid rock. It is about 30 feet deep.

This is the 30-foot wide 23-step staircase that leads down to the courtyard of the Tomb of the Kings. It was carved out of the solid rock.

View inside the Courtyard of the Tomb of the Kings looking southwest.

On the right side of the image, three steps lead up to the monumental entrance of the tomb that is partially preserved. On the top of the tomb entrance, there were originally three pyramids—none of which are preserved.  On the left (south) side note the solid rock wall that separates the Courtyard from the Staircase. The “door” opening on the far left leads to the staircase.

A detail of the small square entrance to the multilevel burial chambers of the Tomb of Queen Helena.

Note especially, the slightly broken rolling stone that was used to cover the entrance to the tomb. Rolling stone tombs are very rare in Israel.  There is a tradition that this tomb would open automatically on a certain day of the year, but this seems very far fetched!  BTW — You have to get down on your hands and knees to enter the tomb at this point—although once in, it is possible to stand erect in some chambers.

A detail of an arched burial bench (arcosolium) found in the chambers of the Tomb of Queen Helena.

This type of burial, plus niches into which bodies were inserted are found in this tomb.  One of the sarcophagi found in the tomb is now in the Louvre in Paris.A detail of the very small interior staircase inside of the Tomb of Queen Helena that leads from one level of the tomb to another.

A detail of the very small interior staircase inside of the Tomb of Queen Helena that leads from one level of the tomb to another.

A detail of the Architrave above the entrance to the Tomb of Helena, Queen of Adiabene.

From top to bottom note: the carved upper portion, the circular wreaths surrounded by Acanthus Leaves and below that, the not-too-well preserved triglyphs and metopes.  Originally, two columns would have supported this Architrave.

---

For more on the “Opening” of the Tomb, see: “Tomb of Kings Now Open!” in Bible History Daily — Biblical Archaeology Society (June 1, 2020)

The Dead Sea Scrolls and COVID-19

An article, The Dead Sea Scrolls are in self-isolation – but they mean more than ever in Forward, contains quite a bit of unique and interesting information regarding the display and storage of the Dead Sea Scrolls at the Shrine of the Book.

The Dead Sea Scrolls, which include some of the earliest biblical texts, are considered the most significant archaeological find of the 20th century. [the curator, Hagit] Maoz is one of the people charged with their safekeeping . . . knows exactly where the museum’s scrolls are: behind five locked doors in a humidity and temperature-controlled vault at the Shrine of the Book.

The Dome covering the central display area of the Shrine of the Book. In the background the Israeli Kenesset (Parlament). To the right, the black wall. Note the contrast, the light vs. the darkness.

Many of you have visited the exhibit inside the Shrine of the Book.  The article states that it takes four days to clean the ceiling inside the “dome” of central display area and they have done it this year (2020)

This [year, 2020] marks the first time since a 2004 renovation that all of the scrolls have moved into the vault.

In the article, the move of the scrolls from under the dome is described in detail—and worth a read in the article.  From under the dome two people

. . . slowly walked the scroll section into the vault, passing through five open doors to place it onto a shelf in the innermost room, so secure that only Maoz and three other museum employees have permission to enter. When they returned, they closed the case, opened the next one, and started the process over again. The vault is just 10 or so yards from the exhibit, but it took around 90 minutes for them to complete the task.

---

Since they do not allow photography in the Shrine of the Book, here is a sample of a Qumran Scroll from the Archaeological Museum in Amman, Jordan.

This is one of the very important Hebrew texts that was discovered in Cave 1 in 1947 (1QSa/1Q28a).  It is related to the longer “Rule of the Community Text.”  The two preserved columns describe the community in “the Last Days” and include information about a communal meal and a startling (and controversial) passage on how G-d will “father” the Messiah (descendant of David), thus “if the traditional reading is correct, then this Qumran text is describing a messianic figure who is in a special way a ‘son of God'” (Wise, p. 144)!

For a translation and commentary on this text please see Michael Wise, pp. 143–147 in Wise, Michael O., Martin Abegg, Jr., and Edward Cook. The Dead Sea Scrolls: A New Translation. San Francisco: HarperSanFrancisco, 1996.

This text is/was on display in the Jordan Archaeological Museum located on the Citadel in Amman.