A Large Inscribed Tablet from Assos — Who is god/God?

One of my favorite places to visit is Assos, in northwestern Turkey on the Aegean Sea (Acts 20:13-14). Often times our groups have stayed at a hotel that is part of the fishing harbor there. When we visit the acropolis, with the magnificent remains of a Temple to Athena, I take time to read a “decree” that the citizens of Assos made, and sent to Emperor Caligula—pledging their loyalty to him!

By this point in our trips, we have often discussed the importance and pervasiveness of the Imperial Cult and the conflict between the grand Kingdom of the Roman Emperors and Paul’s preaching of the “Kingdom of God” (Acts 8:1-2; 14:22; 19:9; 28:23, 28).

The Assos “Tablet” — Translation at the end of this blog.

I had tried, in vain, to track down the location of this tablet. For some reason, I thought it was in a museum in Boston! Well, when walking through the remodeled Archaeology Section of the Istanbul Archaeology Museum, I walked around the wall of a display, and there, right in the center of the opening into the next room, was this large (I am guessing that it measures 1.5 x 2. 5 feet), glistening, bronze “tablet” in front of me. What was it? Looking at the very brief description I realized that this was the “Assos Tablet” that I had been quoting all of these years! Yes, I was very excited!

Upper portion of the “Tablet”

Lower portion of the “Tablet”

This bronze tablet was found in 1881 at Assos in which inhabitants of Assos swore to emperor Gaius [Caligula] when he gained power.

In the following translation from Elwell and Yarbough, note the bold faced words and compare how similar they sound to the gospel message that Paul was preaching.

Under the consulship of Gnaeus Acerronious Proclus and Gaius Pontius Petronis Nigrinus [A.D. 37].

Decrees of the Assians by the Vote of the People

Since the announcement of the coronation of Gaius Caesar Germanicus Augustus (Caligula), which all mankind had longed and prayed for, the world has found no measure for its joy, but every city and people has eagerly hastened to view the god, as if the happiest age of mankind [the Golden Age] had now arrived:

It seemed good to the Council, and to the Roman businessmen here among us, and to the people of Assos, to appoint a delegation made up of the noblest and most eminent of the Romans and also of the Greeks, to visit him and offer their best wishes and to implore him to remember the city and take care of it, even as he promised our city upon his first visit to the province in the company of his father Germanicus.

We swear by Zeus the Savior and the god Caesar Augustus [Octavian] and the holy Virgin of our city [Athena Polias] that we are loyally disposed to Gaius Caesar Augustus and his whole house, and look upon as our friends whomever he favors, and as our enemies whomever he denounces.  If we observe this oath, may all go well with us; if not, may the opposite befall.

Translation and commentary from Elwell, Walter A., and Robert W. Yarbrough eds. Readings From the First–Century World: Primary Sources for New Testament Study. Grand Rapids, MI: Baker Books, 1998 pp. 136-37.

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God Fearers in the Synagogue and Early Church — Evidence from Miletus

In the New Testament the book of Acts 13-28 describes the spread of Christianity primarily through the efforts of Paul and his companions.  As they traveled throughout Asia Minor and Greece some Jews and many Gentiles adopted the new faith.  Some of these Gentiles where already interested in the God of the Jews and involved in synagogue worship.  This group is mentioned several times in the book of Acts (Acts 13:16, 26, 43; 17:4, 17).

Clear evidence for the presence of a Jewish population living at Miletus, which Paul stopped at on the return leg of his Third Journey (Acts 20:15ff), is evidenced by an inscription that is located on the fifth row of seats on the southeast side of the large theater at Miletus (see below).

Greek Theater Inscription
τόπoς Ειουδέων τῶν καὶ Θεοσεβίον”the place for the Jews and the God–worshipers” or
“the place of the Jews who are also God–worshipers”
Click on image to enlarge/download

τόπoς Ειουδέων τῶν καὶ Θεοσεβίον

This inscription seems to mark “reserved seating” for Jews and possibly related “God–worshipers.” There are other “reserved seat” markings in this, and other, theaters.  As it stands the inscription reads “the place of the Jews who are also God–worshipers.”

But some have suggested that whom ever wrote the inscription may have inverted the “τῶν καὶ.” If this is the case, then the inscription could refer to two groups of people, Jews and Gentile God–worshipers (= “the place for the Jews and the God–worshipers”). Compare the same categories found in the book of Acts, although not quite the same terminology (Acts 13:16, 26, 43; 17:4, 17).

The Theater at Miletus
The “God-Fearer” inscription is located where the two people are sitting near the center of the image
Click on image to enlarge and/or download

To View More Images of Miletus Click Here.

Jews, Proselytes, and God-Fearers at Aphrodisias

In the New Testament, particularly in the book of Acts and in the ministry of the Apostle of Paul, Jews, Proselytes, and God-fearers are mentioned (see for example Acts 2:11; 6:5; 13:16, 26, 43; 17:4, 17).  Because of Paul’s activities in Asia Minor (= modern Turkey), Christian scholarship has been interested in finding evidence of these groups in that area.  Unfortunately, there is little archaeological indication of first-century Judaism in the region.  However, synagogues from the Late Roman Period have been found at sites such as Sardis, Priene, Andriace, etc.  And later inscriptions mentioning “God-fearers” have been discovered at Miletus and Sardis.

At Aphrodisias a unique find related to the Jewish presence in the city was discovered—that mentions all three categories noted above.  It is a 9 ft. tall marble block that was found during the construction of the Aphrodisias Museum.

This 9 ft. tall marble block lists over 120 donors to a synagogue. Click on this and following images to Enlarge and/or Download—and to read the Greek Inscription.

The marble block is engraved on two sides—both visible in the photo.  It is a list of over 120 donors to a synagogue and is composed of three categories of names—all males: Jews, recent converts to Judaism (proselytes), and unconverted members of the synagogue community (“godfearers;” theosebeis).  It evidently dates to ca. AD 350–500) and probably served as a doorpost in a synagogue.  (Please see below for sources used in this blog post)

There are about 121 names on this front side of the marble block.

This main list is divided into two sections—see the blank space between the upper and lower portions of the list. First come men who have distinctly Biblical names or names favored by Jews, such as Benjamin, Judas, Joseph, Jacob, Samuel, Zachary, and names such as Amantios (loving), Eusabatios (the good Sabbath).

The second portion of the list is headed with the word theosebeis (“god fearers” ΘΕΟΣΕΒΙΣ ) who are gentiles who have a strong chosen affiliation with Judaism but who are not themselves Jews. They have traditional Greeκ-Roman names such as Alexandros or Eutychos.

Several local councilors head the list of god fearers, and ten of the Jews and seventeen of the God-fearers list their professions. They are all tradesmen who range from food-providers to painters to leather-workers, to sculptors and builders. The pillar probably stood outside the local synagogue and is a striking testimony to the proud place of the Jewish community in the city, to continuing fluid religious interaction in the fourth century AD, and especially to the high valuation of craft professions among this group of like-minded monotheists. (from the description in the Aphrodisias’ Museum)

This is a view of the “side” of the inscribed pillar.

This side also lists the names of members of the Jewish community and includes “14 men with predominantly Hebrew names (including three proselytes) and two Godfearers.” (Chaniotis, p. 40)

Compare the quality of this side inscription with that on the front of it. Chaniotis argues the ‘these two distinct carving styles suggest that the inscription on the front face was carved first, when the stone was still lying flat on the ground and was fully accessible to the engraver, while the text on this side face was carved at a later date—once the pillar had already been installed in the synagogue and the engraving had to be completed from atop a ladder.’ (p. 40)

For detailed pictures of this Inscription see Here.

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Chaniotis, Angelos. “Godfearers in the City of Love.” Biblical Archaeology Review 36, no. 3 (May/June 2010): 32–44, 77.

Fairchild, Mark R. Christian Origins in Ephesus & Asia Minor. Istanbul: Arkeoege, 2015.

Warning to Gentiles from the Days of Jesus — Inscriptions

The Jewish Temple in Jerusalem was surrounded by a fence (balustrade) that was about 5 ft. [1.5 m.] high.  On this fence were mounted inscriptions in Latin and Greek forbidding Gentiles from entering the temple area proper (image below).

One complete inscription was found in Jerusalem in 1871 and is now on display on the third floor of the “Archaeological Museum” in Istanbul.

The Temple Inscription warning Gentiles not to proceed beyond this barrier—on threat of death. Istanbul Archaeological Museum.

The Greek text has been translated:  “Foreigners must not enter inside the balustrade or into the forecourt around the sanctuary.  Whoever is caught will have himself to blame for his ensuing death.”

 

The first century Jewish historian Josephus mentions the barrier and inscription in two places:

(193) When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; (194) upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” (Josephus Jewish War.5.5.1 [193–194]

(417) Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps; this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in, under pain of death. (Josephus Jewish Antiquities 15.11.5 [417]

Compare the accusation against Paul found in Acts 21:28-29:

Acts 21:28 shouting, “Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple area and defiled this holy place.”  29 (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.)

There is also the possibility that this barrier is referred to by Paul when he writes:

Eph. 2:14     For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility,

 

This six-line fragment of the Temple Warning was found by J. H. Iliffe east of the Old City of Jerusalem wall—near the Lion’s Gate.

 

Translation of the inscription from Elwell, Walter A., and Yarbrough, Robert W., eds.  Readings from the First–Century World: Primary Sources for New Testament Study.  Encountering Biblical Studies, general editor and New Testament editor Walter A. Elwell.  Grand Rapids, MI: Baker, 1998, p. 83. Click Here to view for purchase from amazon.com.

Jewish Presence in Asia Minor — Andriace Part 2

In a previous post I emphasized the importance of the synagogue that was found at Andriace (a port visited by Paul).  In the remains of the synagogue a number of marble plaques were found.  The excavator believes that the synagogue was located in the upper floor of the building and that the inscriptions/plaques fell from that floor to where they were found (commentary/data from the museum in Antalya).

One of the placques found in the Synagogue at Andriace
Note the Menorah, the tripod on which it stands, the “lulav” and the “shophar”
Click on the image to Enlarge/Download

This is one of several inscriptions/plaques that were found in the synagogue.  It measures 2.9 x 1.4 ft. (87 x 44 cm.).  Note in the main panel the seven branch candelabrum (menorah) that is standing upon a tripod (two legs are visible)—these are typical symbols of Judaism during this period (compare the capital found at Capernaum in Israel).  On the lower right is a shofar (ram’s horn) and to the lower left an etrog and a lulav (symbols associated with the feast of Succoth [tabernacles]) are visible.  Some have suggested that the two “curls” just below where the seven branches join the stem of the lamp are Torah Scrolls. The excavators believe they have discovered a mate to this plaque (with a completion of this inscription, but only partly preserved in its upper portion; see Çevik et al. below).

Detail of the Inscription (in Greek!)
Note the Menorah to the left of the inscription
(its tripod, shofar [to the right], and the lulav [to its left]
For a translation, see below. Click on the image to Enlarge/Download

 

Note the second, smaller, menorah (seven branch candelabrum), on a tripod and a shofar (ram’s horn) and a lulav (associated with the feast of Succoth) in this upper portion of the larger plaque.  The excavators believe that a similar, partially preserved, plaque was placed next to this one, and on this mate, this inscription is completed.

The excavators suggest a translation of the combination of both plaques follows:

‘Offering of Makedonios, son of Roman[os], and his [Makedonios’] wife
Prokle and their parents Romanos and Theodote.
(May there be) pea[ce] onto all Israel! Amen! Shalom.’  [Çevik, p. 346]
[Bracket] = estimated missing text and underline portions are from the second plaque/panel (pictured in the article noted below, p. 363).

Nevzat Çevik, Özgü Çomezoglu, Hüseyin Sami Öztürk, and Inci Türkoglu, “A Unique Discovery in Lycia: The Ancient Synagogue at Andriake, Port of Myra.”  Adalya XIII (2010), 335–66.

All images were photographed in the Museum in Antalya
(within their photographic guidelines).

To view additional images of Andriace Click Here.

A Jerusalem Synagogue Building from Jesus’ Time?

In 1913 Raymond Weill excavated in the “City of David” and found a large limestone block—ca. 30 in. x 16 in.—that contained a clear 10 line Greek inscription.

“Theodotus Synagogue Inscription” found in Jerusalem. Click on image to Enlarge and/or Download.

The inscription reads:

“Theodotos, son of Vettenos, priest and head of the synagogue, son of the head of the synagogue, who was also the son of the head of the synagogue, built the synagogue for the reading of the Law and for the study of the precepts, as well as the hospice [inn or temporary residence] and the chambers and the bathing–establishment, for lodging those who need them, from abroad; it (the synagogue) was founded by his ancestors and the elders and the Simonides.” (Translation from a sign in Israel Museum where the object is on display)

Most scholars date the inscription to prior to AD 70—that is before the destruction of the Temple in Jerusalem.  If this dating is correct, then this inscription provides clear contemporary evidence of at least one synagogue building in Jerusalem even while the Temple was still standing!

The term “synagogue” is used 43 times in the Gospels in association with the ministry of Jesus.  In one instance, Luke 7:1–8, there is a clear reference to a building—not merely a “gathering.”  But archaeologically, not many first century AD synagogue buildings have been found—thus the importance of a synagogue building being mentioned in this first century inscription.

According to this inscription it is also clear that the Torah was read and the “precepts” were studied (= teaching of the commandments) in the synagogue.

Note, that there is no mention of prayers and/or singing!  Note too that neither praying nor singing are mentioned in Jesus’ experience in the synagogue in Nazareth (Luke 4:16–30), nor in Paul’s experience in the synagogue of Pisidian Antioch, ca. AD 37 (Acts 13:14ff).

In addition there was an “inn” with auxiliary rooms and installations near the Jerusalem synagogue.  This was for the use of Jewish pilgrims from “abroad”—note the 15 different people groups that were in Jerusalem on Pentecost (Acts 2:7–12).

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For an accessible discussion of this inscription see:   Fant, Clyde E., and Mitchell G. Reddish, “Theodotus Synagogue Inscription,” pp. 358–60.   Lost Treasures of the Bible — Understanding the Bible Through Archaeological Artifacts in World Museums. Grand Rapids, MI: Eerdmans, 2008.  They also have provided a translation of the inscription on page 358.

For a detailed discussion of this inscription see:  Kloppenborg, John S.     “The Theodotos Synagogue Inscription and the Problem of First –Century Synagogue Buildings.” Pages 236–82 in Jesus and Archaeology. Edited by James H. Charlesworth. Grand Rapids, MI: Eerdmans, 2006.