Enemy at the Gates: The Phenomenon of Fortifications in Israel Reexamined

2013 ◽  
Vol 63 (3) ◽  
pp. 368-382 ◽  
Author(s):  
Doron Ben-Ami ◽  
Nili Wazana
Keyword(s):  
Iron Age ◽  
Initial Phase ◽  
Ninth Century ◽  
Tenth Century ◽  
Historical Background ◽  
Current Debate ◽  
Urbanization Process ◽  
Iron Age Ii ◽  
Archaeological Data ◽  
Biblical Sources

Abstract This article addresses the phenomenon of fortifications in Iron Age Israel and tries to portray the specific historical background behind their construction by integrating the archaeological data, the extra-biblical sources and the analysis of the biblical text. Of the two clear stratigraphical phases of fortifications noticed in several Iron Age cities, the latter is more massive and elaborated compared with its predecessor. We propose that the developed phase of fortifications in Israel was created under the Omrides, in a time of economic and political strength, as a response to the expansion policy of Aram Damascus. This analysis offers an explanation to the intriguing absence of any biblical reference to the Assyrians prior to Tiglath-pileser III, and casts a fresh look upon the current debate on the chronology of the Iron Age II. If the elaborate fortification systems were initiated during the first half of the ninth century, the initial phase of the urbanization process, which preceded this developed stage, must have begun in the days prior to the Omride dynasty, namely in the tenth century.

The Spade and the Text: The Interaction between Archaeology and Israelite History Relating to the Tenth-Ninth Centuries bce

2007 ◽  
Author(s):  
AMIHAI MAZAR
Keyword(s):  
Iron Age ◽  
Wide Spectrum ◽  
Ninth Century ◽  
Late Time ◽  
Biblical Text ◽  
Ancient History ◽  
Archaeological Data ◽  
United Monarchy ◽  
History Of ◽  
Biblical Sources

There exists today a wide spectrum of views concerning the process of the writing and redaction of the various parts of the Hebrew Bible, as well as the evaluation of the biblical text in reconstructing the history of Israel during the Iron Age. An archaeologist must make a choice between divergent views and epistemological approaches when trying to combine archaeological data with biblical sources. There are five major possibilities, one of which is to claim that the biblical sources retain important kernels of ancient history in spite of the comparatively late time of writing and editing. Archaeology can be utilized to examine biblical data in the light of archaeology and judge critically the validity of each biblical episode. This chapter examines why we should accept the historicity of the biblical account regarding ninth-century northern Israel and discredit the historicity of the United Monarchy or Judah. It also discusses Jerusalem as a city during the tenth to ninth centuries and its role in defining state formation in Judah.

The Element שלם in Hebrew Personal Names in the Land of Israel during the Iron Age ii Period

2015 ◽  
Vol 65 (4) ◽  
pp. 567-587 ◽  
Author(s):  
Mitka R. Golub
Keyword(s):  
Iron Age ◽  
Political Affiliation ◽  
Personal Names ◽  
Iron Age Ii ◽  
The Bible ◽  
Deceased Child ◽  
Divine Name ◽  
Biblical Sources ◽  
Land Of Israel

In this study, I investigated all personal names with the element שלם in the Land of Israel during the Iron Age ii period. I collected the names from archaeological and biblical sources, analyzed and compared their distribution according to geography, chronology, and political affiliation. The results show that while שלם is a popular element in Judah from the eighth to the early sixth centuries, it is absent from Israel. The element שלם in unvocalized names from archaeological sources is interpreted mostly as ‘replacement, substitute’ (for the deceased child). However, the popularity of the element שלם solely in Judah may indicate that שלם was used more often than we assume as a divine name referring to YHWH, as do all other Judean popular names. In addition, the comparison between the names from archaeological and biblical sources may be interpreted to indicate that the Bible reflects Judean and not Israelite onomastic traditions.

“To the God Who is in Dan”: The Archaeology and History of Biblical Dan

2009 ◽  
Vol 106 (3) ◽  
pp. 323-359
Author(s):  
John C.H. Laughlin
Keyword(s):  
Bronze Age ◽  
Iron Age ◽  
Iron Age Ii ◽  
Archaeological Data ◽  
The Bible ◽  
Northern Kingdom ◽  
History Of ◽  
Middle Bronze Age ◽  
Biblical Texts ◽  
The City

This article consists of two foci. First, the archaeological history of Tel Dan as revealed by the longest running excavation ever conducted in Israel will be surveyed. Emphasis will be given to the major periods of known urbanization of the site: The Early Bronze Age; the Middle Bronze Age; and the Iron Age II. The materials dated to Iron Age II will be especially emphasized because they have the most significance for any attempt to understand the city of Dan during the biblical period. The second issue to be discussed is the thorny one of relating biblical texts to archaeological data or vice-versa. The Bible is not written as straightforward history, whatever that may be. Thus biblical texts cannot often be taken at face value in evaluating their historical content. It will be argued that is especially true of the mostly negative and hostile attitude seen towards the City of Dan in the Bible. It will be concluded that this view of Dan is due to the literary formation and editing of the texts as we now have them in the Bible. This hostility represents a Judean perspective which is very negative of the northern kingdom of Israel that was created after the death of Solomon.

scholarly journals War

2010 ◽  
Vol 27 (1) ◽  
pp. 124-127
Author(s):  
Ann C. Wyman
Keyword(s):  
Just War ◽  
Ninth Century ◽  
Tenth Century ◽  
Historical Background ◽  
Philosophical Perspective ◽  
Jus In Bello ◽  
Islamic Tradition ◽  
The Rich ◽  
The Right ◽  
Western Perspective

There is a long-standing set of criteria thoughtful leaders have used to helpdetermine when engaging in war is the right thing to do. The criteria havealso been long debated, and Larry May’s collection of fifteen original essaysmakes an excellent contribution to the discourse. Historical background isprovided by Gregory Reichberg’s “Jus ad Bellum” and Nicholas Rengger’s“The Jus in Bello in Historical and Philosophical Perspective,” both ofwhich are astutely concise descriptions of just war philosophical developmentfrom the western perspective. Most just war literature readily availableto western analysts has produced by western thinkers, and international legalstandards on war have been promulgated primarily through western interactions.But the rich Islamic tradition of just war jurisprudence and philosophy could have been included. The ninth-century scholar al-Shaybani, forinstance, wrote about the rules of war and has been called “the Hugo Grotiusof Islam.”Al-Farabi, the father of Islamic political philosophy, directly addressesthe justice of war (although significantly the best he will say of any war isthat it is not unjust), and many of his tenth-century principles are consistentwith western thinking; the lack of discrimination between military targetsand civilians is unjust in both traditions, for example. In his SelectedAphorisms, al-Farabi identifies innocents as illegitimate targets and evenhints that forcibly drafted soldiers might be considered “innocents” when thewar’s cause is unjust, thereby intertwining the ad bellum principle of justcause with the in bello principle of discrimination (Political Writings:“Selected Aphorisms” and Other Texts, trans. Charles Butterworth [CornellUniversity Press: 2002]). Thomas Hurka shares al-Farabi’s idea of interdependence.His superb essay, “Proportionality and Necessity,” poses questionssuch as: “How many enemy soldiers can be sacrificed to save one ofour own soldiers’ lives?” According to him, the right number differs accordingto the necessity and who is doing the calculating; in other words, jus adbellum and jus in bello influence each other ...

The Origin of Yahweh

2020 ◽  
pp. 209-286
Author(s):  
Theodore J. Lewis
Keyword(s):  
Bronze Age ◽  
Iron Age ◽  
Geographic Origin ◽  
Ninth Century ◽  
Hebrew Poetry ◽  
Israelite Religion ◽  
Middle Bronze Age ◽  
Historical Origin ◽  
A Site ◽  
Biblical Sources

Chapter Six examines the historical origin of Yahweh, the dominant deity of Israelite religion. Readers can evaluate the Hebrew Bible’s foundation stories about Yahweh (and vis-à-vis El worship) juxtaposed next to the epigraphic record with datable texts ranging from 14th-13th centuries BCE Egyptian geographical lists to a ninth century BCE Moabite inscription to multiple ninth-eighth centuries BCE Yahwistic inscriptions from a remote site on the Darb el-Ghazza caravan route just south of Qadesh-Barnea, a site with a long biblical pedigree. Additional topics include the meaning of the name Yahweh and its attestations in extra-biblical sources as well as the geographic origin of the deity. The latter includes a review of the Midianite-Kenite hypothesis studied alongside archaic Hebrew poetry (biblical and epigraphic) describing militaristic wilderness theophanies. Methodologically, the chapter also describes the Canaanite cultural continuum from the Middle Bronze Age through the Late Bronze Age and the Iron Age.

The History of the Judahite Bench Tomb

2018 ◽  
Author(s):  
Matthew Suriano
Keyword(s):  
Iron Age ◽  
Hebrew Bible ◽  
Cultural Practices ◽  
Seventh Century ◽  
Mortuary Practices ◽  
Iron Age Ii ◽  
Gradual Development ◽  
History Of ◽  
The Dead ◽  
Insight Into

The history of the Judahite bench tomb provides important insight into the meaning of mortuary practices, and by extension, death in the Hebrew Bible. The bench tomb appeared in Judah during Iron Age II. Although it included certain burial features that appear earlier in the Middle and Late Bronze Ages, such as burial benches, and the use of caves for extramural burials, the Judahite bench tomb uniquely incorporated these features into a specific plan that emulated domestic structures and facilitated multigenerational burials. During the seventh century, and continuing into the sixth, the bench tombs become popular in Jerusalem. The history of this type of burial shows a gradual development of cultural practices that were meant to control death and contain the dead. It is possible to observe within these cultural practices the tomb as a means of constructing identity for both the dead and the living.

scholarly journals THE BEGINNING OF THE IRON AGE AT ARSLANTEPE: A 14C PERSPECTIVE

Radiocarbon ◽  
2021 ◽  
pp. 1-19
Author(s):  
Federico Manuelli ◽  
Cristiano Vignola ◽  
Fabio Marzaioli ◽  
Isabella Passariello ◽  
Filippo Terrasi
Keyword(s):  
Mass Spectrometry ◽  
Bronze Age ◽  
High Precision ◽  
Iron Age ◽  
Accelerator Mass Spectrometry ◽  
Late Bronze Age ◽  
13Th Century ◽  
Historical Events ◽  
Preliminary Results ◽  
Archaeological Data

ABSTRACT The Iron Age chronology at Arslantepe is the result of the interpretation of Luwian hieroglyphic inscriptions and archaeological data coming from the site and its surrounding region. A new round of investigations of the Iron Age levels has been conducted at the site over the last 10 years. Preliminary results allowed the combination of the archaeological sequence with the historical events that extended from the collapse of the Late Bronze Age empires to the formation and development of the new Iron Age kingdoms. The integration into this picture of a new set of radiocarbon (14C) dates is aimed at establishing a more solid local chronology. High precision 14C dating by accelerator mass spectrometry (AMS) and its correlation with archaeobotanical analysis and stratigraphic data are presented here with the purpose of improving our knowledge of the site’s history and to build a reliable absolute chronology of the Iron Age. The results show that the earliest level of the sequence dates to ca. the mid-13th century BC, implying that the site started developing a new set of relationships with the Levant already before the breakdown of the Hittite empire, entailing important historical implications for the Syro-Anatolian region at the end of the 2nd millennium BC.

scholarly journals Illustrations of damnation in late Anglo-Saxon manuscripts

2003 ◽  
Vol 32 ◽  
pp. 231-245 ◽  
Author(s):  
Sarah Semple
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Anglo Saxon ◽  
Late Ninth Century ◽  
Religious Devotion ◽  
Divine Punishment

‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism and the evil deeds of mankind in their sermons and homilies. Their works stress the terrible judgement that awaited sinners and heathens and the infernal torment to follow. The Viking raids and incursions, during the late eighth to ninth and late tenth centuries, partially inspired the great anxiety apparent in the late Anglo-Saxon ecclesiastical leadership. Not only were these events perceived as divine punishment for a lack of religious devotion and fervour in the English people, but the arrival of Scandinavian settlers in the late ninth century may have reintroduced pagan practice and belief into England.

The Old English Benedictine Rule: writing for women and men

2003 ◽  
Vol 32 ◽  
pp. 147-187 ◽  
Author(s):  
Rohini Jayatilaka
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Reform Movement ◽  
Anglo Saxon ◽  
Way Of Life ◽  
Monastic Reform ◽  
Monastic Life ◽  
Benedictine Reform ◽  
The Status ◽  
Linguistic Level

The Regula S. Benedicti was known and used in early Anglo-Saxon England, but it was not until the mid-tenth-century Benedictine reform that the RSB became established as the supreme and exclusive rule governing the monasteries of England. The tenth-century monastic reform movement, undertaken by Dunstan, Æthelwold and Oswald during the reign of Edgar (959–75), sought to revitalize monasticism in England which, according to the standards of these reformers, had ceased to exist during the ninth century. They took as a basis for restoring monastic life the RSB, which was regarded by them as the main embodiment of the essential principles of western monasticism, and in this capacity it was established as the primary document governing English monastic life. By elevating the status of the RSB as the central text of monastic practice in England and the basis of a uniform way of life the reformers raised for themselves the problem of ensuring that the RSB would be understood in detail by all monks, nuns and novices, whatever their background. Evidence of various attempts to make the text accessible, both at the linguistic level and at the level of substance, survives in manuscripts dating from the mid-tenth and eleventh centuries; the most important of these attempts is a vernacular translation of the RSB.

Was there an imperial distribution of Buddha relics in ninth-century China?

2005 ◽  
Vol 68 (3) ◽  
pp. 451-454
Author(s):  
T. H. BARRETT
Keyword(s):  
Large Scale ◽  
Ninth Century ◽  
Tenth Century ◽  
Sacred Objects ◽  
The Government ◽  
The Buddha

To judge from one recorded case, the Huichang persecution of Buddhism in China of 840–44 could have brought a number of relics of the Buddha into the hands of the government, and this might further have allowed the succeeding, more pro-Buddhist, emperor to carry out a redistribution of these sacred objects to enhance his own prestige, as had already been done twice by earlier rulers. But while it is clear that he was prepared to send a relic to Korea as part of a diplomatic mission, there would appear to be no surviving records confirming that any systematic large-scale distribution was carried out at this time. We must provisionally conclude therefore that a later systematic distribution in the tenth century was influenced—perhaps indirectly—by the earlier examples, not by any event of the mid ninth century.

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