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Looking for the 12 Tribes of Israel

Nathan Steinmeyer — Fri, 07 Feb 2025 11:00:32 +0000

The 12 tribes of Israel are represented with symbols on this modern street mosaic from Jerusalem’s Jewish Quarter. Djampa, CC BY-SA 4.0, via Wikimedia Commons.

Who were the 12 tribes of Israel? While the obvious answer is that they were the descendants of the 12 sons of Jacob, things are not nearly so clear, depending on where you look in the Hebrew Bible. In fact, as pointed out by Andrew Tobolowsky in his article “Were There 12 Tribes of Israel?” in the Winter 2023 issue of Biblical Archaeology Review, outside of the Bible, there is practically no mention of the tribes of Israel at all, at least until long after the biblical period.

Searching for Tribes

Besides the possible mention of the tribe of Gad in the ninth-century BCE Mesha Stele, historical sources from the Iron Age (c. 1200–586 BCE) are silent on the existence of the 12 tribes of Israel. Indeed, not even ancient inscriptions from Israel and Judah make mention of these tribes. So, did the 12 tribes exist?

Israel and Judah would certainly not be the only kingdoms that were made up of tribes in the ancient Near East. Perhaps the best-known example is the kingdom of Mari, which thrived in Upper Mesopotamia during the early second millennium BCE and included a large conglomeration of Simalite and Yaminite tribes. Similarly, the Kassites, who ruled Babylonia for roughly 400 years in the second half of the second millennium, were made up of various tribes, including the Bimati and Simhari.

Recent studies at the site of Timna in southern Israel have suggested the biblical Edomites began as a nomadic people, very similar to how the early Israelites are presented in the Pentateuch. In fact, tribal confederacies were a common feature of ancient Near Eastern cultures, especially those like ancient Israel that were originally nomadic or semi-nomadic, and tribal identities still play a key role in Middle East and even global politics today.

Even if early Israel was a tribal society, however, the Bible is not consistent in how it numbers and identifies the tribes (see Judges 5). Indeed, it is only after the Babylonian Exile that references to the tribes begin to appear more frequently outside of the biblical text. In the New Testament, Paul himself takes great pride in being from the tribe of Benjamin (Acts 13:21; Romans 11:1; Philippians 3:5).

Taken together, even if Israel was originally a tribal kingdom, the truth behind the specific 12 tribes is less clear. They may have never existed as the standard set of 12 tribes that we typically think of today. So why would the biblical writers think the 12 tribes were so important? For one explanation, read “Were There 12 Tribes of Israel?” by Andrew Tobolowsky, published in the Winter 2023 issue of Biblical Archaeology Review.

Subscribers: Read the full article, “Were There 12 Tribes of Israel?” by Andrew Tobolowsky, published in the Winter 2023 issue of Biblical Archaeology Review.

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This article first appeared in Bible History Daily February 2024.

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New Light on the Edomites

Inside, Outside: Where Did the Early Israelites Come From?

How Bad Was the Babylonian Exile?

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The Edomite Stronghold of Sela

Glenn J. Corbett — Thu, 30 Jan 2025 12:00:48 +0000

In one of the Old Testament’s colder and more brutal episodes, King Amaziah of Judah (c. 801–783 B.C.E.), after having slain nearly 10,000 Edomites in battle near the southern end of the Dead Sea, is said to have thrown another 10,000 captives from the top of nearby Sela, where they were “dashed to pieces” (2 Chronicles 25:12; 2 Kings 14:7). While the Biblical account provides only vague clues as to where this horrible event took place (Sela simply means “rock” in Hebrew), the archaeology of a little-known mountaintop stronghold in southern Jordan may hold the answer.

Surrounded by deep ravines amid the rugged highlands of southern Jordan, the steep-sided “rock” of es-Sela may be where King Amaziah of Judah slaughtered 10,000 Edomites.

Located just 3 miles north of the Edomite capital of Bozrah (modern Buseirah) in the rugged highlands of southern Jordan is an imposing natural rock fortress that still carries the name es-Sela. Surrounded on all sides by deep ravines, the towering, steep-sided rock of es-Sela rises more than 600 feet above the surrounding valleys, culminating in a broad, flat summit that can only be reached by an ancient, well-hidden staircase that follows a narrow cleft in the eastern face of the mountain. Though es-Sela has not been excavated, surface finds from the summit indicate it was occupied during several periods (including the Early Bronze Age and Nabatean period), but saw its most extensive occupation and use during the early to mid-first millennium B.C.E., the time of the Biblical Edomites.

The gate area and natural rock tower that forms the only entrance to the mountaintop fortress of es-Sela. The narrow entryway leading into the city can be seen at lower left. Photo by Ian Rybak.

Es-Sela’s defensive character is immediately apparent after one ascends the many switchbacks of the worn staircase and passes through the narrow, rock-cut passageway that served as the stronghold’s only entrance. Flanking the passage are natural rock towers outfitted with guard chambers and topped by the remnants of well-built fortification walls. Positioned along the edges of the summit are numerous rock-cut rooms and chambers with strategic views over the surrounding valleys, while more than two dozen cisterns are carved in the plateau’s white sandstone bedrock, all of which collected vital, life-sustaining rain water through an interconnected system of channels and diversion walls.

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Since es-Sela has not been excavated, it is difficult to know how or on what occasions the Edomites made use of their mountaintop fortress, although some sense of the site’s importance is evidenced by the mysterious rock-cut buildings and features that cover the summit. In addition to the myriad chambers and rooms carved into the summit’s numerous stony domes (which probably functioned as dwellings), there are more enigmatic features, like a carved staircase that seemingly goes nowhere, and a massive “throne-like” seat positioned in the center of an otherwise empty chamber. And on a large stone slab just peaking out of the soil, there is a worn but delicately carved image of a bull’s head, probably a depiction of the widely worshiped storm god Hadad.

Carved into the cliff face is this depiction of a Mesopotamian royal figure standing before several astral symbols. The scene likely depicts the Babylonian king Nabonidus, who campaigned through Edom in the mid-sixth century B.C.E. Photo by Arkady Alperovitch.

But the clearest indication of es-Sela’s importance during the time of the Edomites comes from a monumental relief carved into a sheer rock face about half way up the steepest part of the mountain. The heavily worn but clearly discernible Mesopotamian-style relief shows a royal figure with a conical cap carrying a long staff and facing symbols of the sun, moon and stars. These figures are surrounded by the faint traces of a lengthy neo-Babylonian cuneiform inscription, much too worn to be read. The scene’s iconography, however, strongly suggests it was carved to commemorate the conquest of es-Sela and Edom during the southern campaign of the Babylonian king Nabonidus (555–539 B.C.E.), who famously took up residence in northwest Arabia during much of his reign.*

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Of course, none of this sheds any light on Amaziah’s slaughter of the Edomites as recorded in the Bible. Indeed, other candidates for Biblical Sela have been proposed, namely the steep-sided mountain of Umm el-Biyara in nearby Petra.** Although we won’t know more about es-Sela’s Edomite history until the site is systematically explored and excavated, the available evidence shows that this fascinating mountaintop stronghold was certainly an important place of refuge for the Edomites throughout the Iron Age, at least down to the time of Nabonidus and perhaps during the reign of Amaziah as well.

Glenn J. Corbett is associate director of the ACOR’s Photo Archive American Center of Oriental Research (ACOR) in Amman, Jordan, director of the Wadi Hafir Petroglyph Survey and contributing editor at the Biblical Archaeology Society. He received his Ph.D. in Near Eastern archaeology from the University of Chicago, where his research focused on the epigraphic and archaeological remains of pre-Islamic Arabia.

Notes:

* See “Who Was Nabondius?” sidebar to Matt Waters, “Making (Up) History,” Archaeology Odyssey, November/December 2005.

** See Joseph J. Basile, “When People Lived at Petra,” Archaeology Odyssey, July/August 2000.

More images from es-Sela:

The top of es-Sela can only be reached via an ancient staircase (the lowest flights of which have recently been refurbished) that follows a narrow cleft in the rock face.

In the area near the gatehouse, the towering, dome-shaped rocks atop es-Sela were further fortified with well-built stone walls, the remains of which can still be seen today.

Spread across the summit of es-Sela are numerous rock-cut rooms and chambers, including this dwelling or guard chamber that was outfitted with a cistern. Photo: Ian Rybak.

Among the more interesting features found atop es-Sela is this carved staircase that appears to lead nowhere.

Inside one of the many carved-out chambers on the summit of es-Sela is this large stone block, seemingly carved in the shape of a giant seat or throne.

Carved in shallow relief into the summit’s sandstone bedrock is a worn but easily discernible drawing of a bull’s head, most likely the widely worshiped storm god Hadad.

The location of the Nabonidus relief on the rock of es-Sela is circled in red on this photograph. Photo: Ian Rybak.

This Bible History Daily article was originally published in December 2012.

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Nehemiah—The Man Behind the Wall

Dorothy Willette — Sat, 18 Jan 2025 12:00:11 +0000

At the top of the eastern ridge of the City of David, Nehemiah and the returned exiles built a new city wall. Although they simply repaired the pre-existing walls elsewhere in the city, the wall just above the steep Kidron Valley was too damaged and too difficult to mend. So they relocated the eastern wall higher up the slope and, according to author Eilat Mazar, built it directly on top of a ruined wall of King David’s palace (also known as the Large Stone Structure) and its massive rampart (known as the Stepped Stone Structure). Photo: Zev Radovan.

Few people are familiar with the Biblical figure Nehemiah, and yet he was instrumental in the rebuilding and reestablishment of Jerusalem in the fifth century B.C. following the Babylonian exile. Although there is no consensus about the relative chronologies of the Books of Ezra and Nehemiah (the Biblical dates are unclear), Nehemiah’s return to Jerusalem probably preceded Ezra’s by a couple years.* Both men worked together to restore the city and rededicate its people to God.

Nehemiah was a high official in the Persian court of King Artaxerxes I at the capital city of Susa, which lay 150 miles east of the Tigris River in what is now modern Iran. Nehemiah served as the king’s cupbearer (Nehemiah 1:11), which evidently put him in a position to speak to the king and request favors from him. After hearing about the sad state of affairs in Judah, Nehemiah acquired the king’s permission to return to Jerusalem and rebuild the city and its fortifications. He is even given letters from the king to ensure safe passage and to obtain timber from the king’s forest for the gates and walls of Jerusalem.

Nehemiah returned to Jerusalem in 445 B.C. as the provincial governor of Judah/Yehud. He immediately surveyed the damage to the entire city on his well-known night journey around the walls (Nehemiah 2:12–15). He enlisted the help of the people to quickly repair the breaches in the wall. He also urged them to set up guards to defend against the constant threat of those who opposed their efforts, including the armies of Samaria, the Ammonites and the Ashdodites.

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As governor, Nehemiah says that he didn’t take advantage of food and land allotments that were allowed him due to his office, because there was already such a great burden on the people of his province (Nehemiah 5:14–19). He also made the other nobles and officials forgive all outstanding debts and ordered them to return all land and money that had been taken as taxes so the people would be able to feed themselves and their families.

Nehemiah. Photo: Foto Marburg/Art Resource, NY.

The hurried work of repairing and rebuilding Jerusalem’s walls and gates was completed in just 52 days (Nehemiah 6:15). Another of Nehemiah’s accomplishments was to make a record and genealogy of all the nobles, officials and people who were then living in Judah.

The Book of Nehemiah is usually read together with the Book of Ezra as one long book. Nehemiah 8–10 is considered part of the so-called “Ezra Source” (which includes Ezra 7–10), while Nehemiah 1–7 and 11–13 are from a separate source that scholars call the “Nehemiah Memoir.” The Nehemiah Memoir is written in the first person and recounts details of Nehemiah’s life, his deeds and his administration of the province, probably meant to serve as an official record of his accomplishments to be deposited in the Temple archives (by genaa). The accounts are punctuated by prayers to God, such as “Remember for my good, O my God, all that I have done for this people” (Nehemiah 5:19).

The following text is the first portion of the Nehemiah Memoir (1:1–7:4) from the New Revised Standard Version. In it, Nehemiah describes his efforts to rebuild the city, even in the face of hostile neighbors.

Nehemiah 1

¹The words of Nehemiah son of Hacaliah. In the month of Chislev, in the twentieth year, while I was in Susa the capital, ²one of my brothers, Hanani, came with certain men from Judah; and I asked them about the Jews that survived, those who had escaped the captivity, and about Jerusalem. ³They replied, ‘The survivors there in the province who escaped captivity are in great trouble and shame; the wall of Jerusalem is broken down, and its gates have been destroyed by fire.’

⁴When I heard these words I sat down and wept, and mourned for days, fasting and praying before the God of heaven. ⁵I said, ‘O Lord God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments; ⁶let your ear be attentive and your eyes open to hear the prayer of your servant that I now pray before you day and night for your servants the people of Israel, confessing the sins of the people of Israel, which we have sinned against you. Both I and my family have sinned. ⁷We have offended you deeply, failing to keep the commandments, the statutes, and the ordinances that you commanded your servant Moses. ⁸Remember the word that you commanded your servant Moses, “If you are unfaithful, I will scatter you among the peoples; ⁹but if you return to me and keep my commandments and do them, though your outcasts are under the farthest skies, I will gather them from there and bring them to the place at which I have chosen to establish my name.” ¹⁰They are your servants and your people, whom you redeemed by your great power and your strong hand. ¹¹O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight in revering your name. Give success to your servant today, and grant him mercy in the sight of this man!’ At the time, I was cupbearer to the king.

Nehemiah Sent to Judah

Nehemiah 2

¹In the month of Nisan, in the twentieth year of King Artaxerxes, when wine was served to him, I carried the wine and gave it to the king. Now, I had never been sad in his presence before. ²So the king said to me, ‘Why is your face sad, since you are not sick? This can only be sadness of the heart.’ Then I was very much afraid. ³I said to the king, ‘May the king live for ever! Why should my face not be sad, when the city, the place of my ancestors’ graves, lies waste, and its gates have been destroyed by fire?’ ⁴Then the king said to me, ‘What do you request?’ So I prayed to the God of heaven. ⁵Then I said to the king, ‘If it pleases the king, and if your servant has found favour with you, I ask that you send me to Judah, to the city of my ancestors’ graves, so that I may rebuild it.’ ⁶The king said to me (the queen also was sitting beside him), ‘How long will you be gone, and when will you return?’ So it pleased the king to send me, and I set him a date. ⁷Then I said to the king, ‘If it pleases the king, let letters be given me to the governors of the province Beyond the River, that they may grant me passage until I arrive in Judah; ⁸and a letter to Asaph, the keeper of the king’s forest, directing him to give me timber to make beams for the gates of the temple fortress, and for the wall of the city, and for the house that I shall occupy.’ And the king granted me what I asked, for the gracious hand of my God was upon me.

⁹Then I came to the governors of the province Beyond the River, and gave them the king’s letters. Now the king had sent officers of the army and cavalry with me. ¹⁰When Sanballat the Horonite and Tobiah the Ammonite official heard this, it displeased them greatly that someone had come to seek the welfare of the people of Israel.

Read “Did I Find King David’s Palace?” by Eilat Mazar as it appeared in the September/October 2012 issue of BAR for free in Bible History Daily.

Nehemiah’s Inspection of the Walls

¹¹So I came to Jerusalem and was there for three days. ¹²Then I got up during the night, I and a few men with me; I told no one what my God had put into my heart to do for Jerusalem. The only animal I took was the animal I rode. ¹³I went out by night by the Valley Gate past the Dragon’s Spring and to the Dung Gate, and I inspected the walls of Jerusalem that had been broken down and its gates that had been destroyed by fire. ¹⁴Then I went on to the Fountain Gate and to the King’s Pool; but there was no place for the animal I was riding to continue. ¹⁵So I went up by way of the valley by night and inspected the wall. Then I turned back and entered by the Valley Gate, and so returned. ¹⁶The officials did not know where I had gone or what I was doing; I had not yet told the Jews, the priests, the nobles, the officials, and the rest that were to do the work.

¹⁷Then I said to them, ‘You see the trouble we are in, how Jerusalem lies in ruins with its gates burnt. Come, let us rebuild the wall of Jerusalem, so that we may no longer suffer disgrace.’ ¹⁸I told them that the hand of my God had been gracious upon me, and also the words that the king had spoken to me. Then they said, ‘Let us start building!’ So they committed themselves to the common good. ¹⁹But when Sanballat the Horonite and Tobiah the Ammonite official, and Geshem the Arab heard of it, they mocked and ridiculed us, saying, ‘What is this that you are doing? Are you rebelling against the king?’ ²⁰Then I replied to them, ‘The God of heaven is the one who will give us success, and we his servants are going to start building; but you have no share or claim or historic right in Jerusalem.’

Nehemiah 3

¹Then the high priest Eliashib set to work with his fellow-priests and rebuilt the Sheep Gate. They consecrated it and set up its doors; they consecrated it as far as the Tower of the Hundred and as far as the Tower of Hananel. ²And the men of Jericho built next to him. And next to them Zaccur son of Imri built.

³The sons of Hassenaah built the Fish Gate; they laid its beams and set up its doors, its bolts, and its bars. ⁴Next to them Meremoth son of Uriah son of Hakkoz made repairs. Next to them Meshullam son of Berechiah son of Meshezabel made repairs. Next to them Zadok son of Baana made repairs. ⁵Next to them the Tekoites made repairs; but their nobles would not put their shoulders to the work of their Lord.

⁶Joiada son of Paseah and Meshullam son of Besodeiah repaired the Old Gate; they laid its beams and set up its doors, its bolts, and its bars. ⁷Next to them repairs were made by Melatiah the Gibeonite and Jadon the Meronothite—the men of Gibeon and of Mizpah—who were under the jurisdiction of the governor of the province Beyond the River. ⁸Next to them Uzziel son of Harhaiah, one of the goldsmiths, made repairs. Next to him Hananiah, one of the perfumers, made repairs; and they restored Jerusalem as far as the Broad Wall. ⁹Next to them Rephaiah son of Hur, ruler of half the district of Jerusalem, made repairs. ¹⁰Next to them Jedaiah son of Harumaph made repairs opposite his house; and next to him Hattush son of Hashabneiah made repairs. ¹¹Malchijah son of Harim and Hasshub son of Pahath-moab repaired another section and the Tower of the Ovens. ¹²Next to him Shallum son of Hallohesh, ruler of half the district of Jerusalem, made repairs, he and his daughters.

¹³Hanun and the inhabitants of Zanoah repaired the Valley Gate; they rebuilt it and set up its doors, its bolts, and its bars, and repaired a thousand cubits of the wall, as far as the Dung Gate.

¹⁴Malchijah son of Rechab, ruler of the district of Beth-haccherem, repaired the Dung Gate; he rebuilt it and set up its doors, its bolts, and its bars.

¹⁵And Shallum son of Col-hozeh, ruler of the district of Mizpah, repaired the Fountain Gate; he rebuilt it and covered it and set up its doors, its bolts, and its bars; and he built the wall of the Pool of Shelah of the king’s garden, as far as the stairs that go down from the City of David. ¹⁶After him Nehemiah son of Azbuk, ruler of half the district of Beth-zur, repaired from a point opposite the graves of David, as far as the artificial pool and the house of the warriors. ¹⁷After him the Levites made repairs: Rehum son of Bani; next to him Hashabiah, ruler of half the district of Keilah, made repairs for his district. ¹⁸After him their kin made repairs: Binnui, son of Henadad, ruler of half the district of Keilah; ¹⁹next to him Ezer son of Jeshua, ruler of Mizpah, repaired another section opposite the ascent to the armoury at the Angle. ²⁰After him Baruch son of Zabbai repaired another section from the Angle to the door of the house of the high priest Eliashib. ²¹After him Meremoth son of Uriah son of Hakkoz repaired another section from the door of the house of Eliashib to the end of the house of Eliashib. ²²After him the priests, the men of the surrounding area, made repairs. ²³After them Benjamin and Hasshub made repairs opposite their house. After them Azariah son of Maaseiah son of Ananiah made repairs beside his own house. ²⁴After him Binnui son of Henadad repaired another section, from the house of Azariah to the Angle and to the corner. ²⁵Palal son of Uzai repaired opposite the Angle and the tower projecting from the upper house of the king at the court of the guard. After him Pedaiah son of Parosh ²⁶and the temple servants living on Ophel made repairs up to a point opposite the Water Gate on the east and the projecting tower. ²⁷After him the Tekoites repaired another section opposite the great projecting tower as far as the wall of Ophel.

²⁸Above the Horse Gate the priests made repairs, each one opposite his own house. ²⁹After them Zadok son of Immer made repairs opposite his own house. After him Shemaiah son of Shecaniah, the keeper of the East Gate, made repairs. ³⁰After him Hananiah son of Shelemiah and Hanun sixth son of Zalaph repaired another section. After him Meshullam son of Berechiah made repairs opposite his living quarters. ³¹After him Malchijah, one of the goldsmiths, made repairs as far as the house of the temple servants and of the merchants, opposite the Muster Gate, and to the upper room of the corner. ³²And between the upper room of the corner and the Sheep Gate the goldsmiths and the merchants made repairs.

Read about Nadav Na’aman’s examination of the Biblical and archaeological evidence for King David’s Palace and the Millo in Bible History Daily.

Nehemiah 4

¹Now when Sanballat heard that we were building the wall, he was angry and greatly enraged, and he mocked the Jews. ²He said in the presence of his associates and of the army of Samaria, ‘What are these feeble Jews doing? Will they restore things? Will they sacrifice? Will they finish it in a day? Will they revive the stones out of the heaps of rubbish—and burnt ones at that?’ ³Tobiah the Ammonite was beside him, and he said, ‘That stone wall they are building—any fox going up on it would break it down!’ ⁴Hear, O our God, for we are despised; turn their taunt back on their own heads, and give them over as plunder in a land of captivity. ⁵Do not cover their guilt, and do not let their sin be blotted out from your sight; for they have hurled insults in the face of the builders.

⁶So we rebuilt the wall, and all the wall was joined together to half its height; for the people had a mind to work.

⁷But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and the gaps were beginning to be closed, they were very angry, ⁸and all plotted together to come and fight against Jerusalem and to cause confusion in it. ⁹So we prayed to our God, and set a guard as a protection against them day and night.

¹⁰But Judah said, ‘The strength of the burden-bearers is failing, and there is too much rubbish, so that we are unable to work on the wall.’ ¹¹And our enemies said, ‘They will not know or see anything before we come upon them and kill them and stop the work.’ ¹²When the Jews who lived near them came, they said to us ten times, ‘From all the places where they live they will come up against us.’ ¹³So in the lowest parts of the space behind the wall, in open places, I stationed the people according to their families, with their swords, their spears, and their bows. ¹⁴After I looked these things over, I stood up and said to the nobles and the officials and the rest of the people, ‘Do not be afraid of them. Remember the Lord, who is great and awesome, and fight for your kin, your sons, your daughters, your wives, and your homes.’

¹⁵When our enemies heard that their plot was known to us, and that God had frustrated it, we all returned to the wall, each to his work. ¹⁶From that day on, half of my servants worked on construction, and half held the spears, shields, bows, and body-armour; and the leaders posted themselves behind the whole house of Judah, ¹⁷who were building the wall. The burden-bearers carried their loads in such a way that each laboured on the work with one hand and with the other held a weapon. ¹⁸And each of the builders had his sword strapped at his side while he built. The man who sounded the trumpet was beside me. ¹⁹And I said to the nobles, the officials, and the rest of the people, ‘The work is great and widely spread out, and we are separated far from one another on the wall. ²⁰Rally to us wherever you hear the sound of the trumpet. Our God will fight for us.’

²¹So we laboured at the work, and half of them held the spears from break of dawn until the stars came out. ²²I also said to the people at that time, ‘Let every man and his servant pass the night inside Jerusalem, so that they may be a guard for us by night and may labour by day.’ ²³So neither I nor my brothers nor my servants nor the men of the guard who followed me ever took off our clothes; each kept his weapon in his right hand.

Nehemiah 5

¹Now there was a great outcry of the people and of their wives against their Jewish kin. ²For there were those who said, ‘With our sons and our daughters, we are many; we must get grain, so that we may eat and stay alive.’ ³There were also those who said, ‘We are having to pledge our fields, our vineyards, and our houses in order to get grain during the famine.’ ⁴And there were those who said, ‘We are having to borrow money on our fields and vineyards to pay the king’s tax. ⁵Now our flesh is the same as that of our kindred; our children are the same as their children; and yet we are forcing our sons and daughters to be slaves, and some of our daughters have been ravished; we are powerless, and our fields and vineyards now belong to others.’

⁶I was very angry when I heard their outcry and these complaints. ⁷After thinking it over, I brought charges against the nobles and the officials; I said to them, ‘You are all taking interest from your own people.’ And I called a great assembly to deal with them, ⁸and said to them, ‘As far as we were able, we have bought back our Jewish kindred who had been sold to other nations; but now you are selling your own kin, who must then be bought back by us!’ They were silent, and could not find a word to say. ⁹So I said, ‘The thing that you are doing is not good. Should you not walk in the fear of our God, to prevent the taunts of the nations our enemies? ¹⁰Moreover, I and my brothers and my servants are lending them money and grain. Let us stop this taking of interest. ¹¹Restore to them, this very day, their fields, their vineyards, their olive orchards, and their houses, and the interest on money, grain, wine, and oil that you have been exacting from them.’ ¹²Then they said, ‘We will restore everything and demand nothing more from them. We will do as you say.’ And I called the priests, and made them take an oath to do as they had promised. ¹³I also shook out the fold of my garment and said, ‘So may God shake out everyone from house and from property who does not perform this promise. Thus may they be shaken out and emptied.’ And all the assembly said, ‘Amen’, and praised the Lord. And the people did as they had promised.

The Generosity of Nehemiah

¹⁴Moreover, from the time that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of King Artaxerxes, twelve years, neither I nor my brothers ate the food allowance of the governor. ¹⁵The former governors who were before me laid heavy burdens on the people, and took food and wine from them, besides forty shekels of silver. Even their servants lorded it over the people. But I did not do so, because of the fear of God. ¹⁶Indeed, I devoted myself to the work on this wall, and acquired no land; and all my servants were gathered there for the work. ¹⁷Moreover, there were at my table one hundred and fifty people, Jews and officials, besides those who came to us from the nations around us. ¹⁸Now that which was prepared for one day was one ox and six choice sheep; also fowls were prepared for me, and every ten days skins of wine in abundance; yet with all this I did not demand the food allowance of the governor, because of the heavy burden of labour on the people. ¹⁹Remember for my good, O my God, all that I have done for this people.

Nehemiah 6

¹Now when it was reported to Sanballat and Tobiah and to Geshem the Arab and to the rest of our enemies that I had built the wall and that there was no gap left in it (though up to that time I had not set up the doors in the gates), ²Sanballat and Geshem sent to me, saying, ‘Come and let us meet together in one of the villages in the plain of Ono.’ But they intended to do me harm. ³So I sent messengers to them, saying, ‘I am doing a great work and I cannot come down. Why should the work stop while I leave it to come down to you?’ ⁴They sent to me four times in this way, and I answered them in the same manner. ⁵In the same way Sanballat for the fifth time sent his servant to me with an open letter in his hand. ⁶In it was written, ‘It is reported among the nations—and Geshem also says it—that you and the Jews intend to rebel; that is why you are building the wall; and according to this report you wish to become their king. ⁷You have also set up prophets to proclaim in Jerusalem concerning you, “There is a king in Judah!” And now it will be reported to the king according to these words. So come, therefore, and let us confer together.’ ⁸Then I sent to him, saying, ‘No such things as you say have been done; you are inventing them out of your own mind’ ⁹—for they all wanted to frighten us, thinking, ‘Their hands will drop from the work, and it will not be done.’ But now, O God, strengthen my hands.

¹⁰One day when I went into the house of Shemaiah son of Delaiah son of Mehetabel, who was confined to his house, he said, ‘Let us meet together in the house of God, within the temple, and let us close the doors of the temple, for they are coming to kill you; indeed, tonight they are coming to kill you.’ ¹¹But I said, ‘Should a man like me run away? Would a man like me go into the temple to save his life? I will not go in!’ ¹²Then I perceived and saw that God had not sent him at all, but he had pronounced the prophecy against me because Tobiah and Sanballat had hired him. ¹³He was hired for this purpose, to intimidate me and make me sin by acting in this way, and so they could give me a bad name, in order to taunt me. ¹⁴Remember Tobiah and Sanballat, O my God, according to these things that they did, and also the prophetess Noadiah and the rest of the prophets who wanted to make me afraid.

The Wall Completed

¹⁵So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days. ¹⁶And when all our enemies heard of it, all the nations around us were afraid and fell greatly in their own esteem; for they perceived that this work had been accomplished with the help of our God. ¹⁷Moreover, in those days the nobles of Judah sent many letters to Tobiah, and Tobiah’s letters came to them. ¹⁸For many in Judah were bound by oath to him, because he was the son-in-law of Shecaniah son of Arah: and his son Jehohanan had married the daughter of Meshullam son of Berechiah. ¹⁹Also they spoke of his good deeds in my presence, and reported my words to him. And Tobiah sent letters to intimidate me.

Nehemiah 7

¹Now when the wall had been built and I had set up the doors, and the gatekeepers, the singers, and the Levites had been appointed, ²I gave my brother Hanani charge over Jerusalem, along with Hananiah the commander of the citadel—for he was a faithful man and feared God more than many. ³And I said to them, ‘The gates of Jerusalem are not to be opened until the sun is hot; while the gatekeepers are still standing guard, let them shut and bar the doors. Appoint guards from among the inhabitants of Jerusalem, some at their watch-posts, and others before their own houses.’ ⁴The city was wide and large, but the people within it were few and no houses had been built.

This Bible History Daily feature was originally published in August 2012.

Notes

* See Aaron Demsky, “Who Returned First—Ezra or Nehemiah?” Bible Review, April 1996.

Dorothy Resig Willette is the former Managing Editor of Biblical Archaeology Review.

All-Access members, read more in the BAS Library:

The Wall That Nehemiah Built

Who Returned First—Ezra or Nehemiah?

Did the Author of Chronicles Also Write the Books of Ezra and Nehemiah?

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The post Nehemiah—The Man Behind the Wall appeared first on Biblical Archaeology Society.

Who Were the Ammonites, Moabites and Edomites in the Bible?

Megan Sauter — Tue, 31 Dec 2024 12:00:03 +0000

Map of Ammon, Moab and Edom. Map by Biblical Archaeology Society.

When the kingdoms of Israel and Judah controlled the land of Canaan, the kingdoms of Ammon, Moab and Edom ruled east of the Jordan. Although the Bible offers information about these three Iron Age kingdoms, recent archaeological discoveries are bringing to light a fuller picture of them. In his article “Ammon, Moab and Edom: Gods and Kingdoms East of the Jordan,” published in the November/December 2016 issue of Biblical Archaeology Review, Joel S. Burnett examines the incredible archaeological discoveries from Ammon, Moab and Edom.

Who were the Ammonites?

Ammonite king. Standing more than 6.5 feet tall and dating to the Iron Age, this statue of an Ammonite king was uncovered in 2010 at Amman, Jordan. Who were the Ammonites? In the Bible and from archaeology, a full picture of the Ammonites is emerging. Photo: Joel S. Burnett

In the Bible, they are described as being descendants of Ben-ammi, who was the son of Lot (Abraham’s nephew) and Lot’s younger daughter (Genesis 19:38). The capital of the Iron Age kingdom of Ammon was Rabbah, which is located at modern-day Amman, Jordan. Burnett describes the boundaries of Ammon: “The Ammonite heartland comprised the north-central Transjordanian Plateau encircled by the upper Jabbok … within a 12.5-mile radius of its capital at the headwaters of the Jabbok.” The Ammonites’ primary deity was the god Milcom. Depictions of Milcom have been uncovered through archaeological excavations—as have representations of Ammonite kings, such as the monumental statue uncovered at Rabbah in 2010.

Who were the Moabites?

We learn about the Moabites in the Bible and in the famous Mesha Stele. Photo: “Stèle de Mésha” by Mbzt 2012 is licensed under CC-by-3.0

In the Bible, the Moabites are said to have descended from Moab, the son of Lot and his oldest daughter (Genesis 19:37). The kingdom of Moab stretched “north and south of the Arnon River” with its capital at Dibon. The Moabites worshiped the god Chemosh, who may be depicted in the Balua‘ Stele (dated to the end of Late Bronze Age). The most famous Moabite king—from the archaeological record at least—is Mesha. The large inscription he left behind is the longest Moabite text. Dating to the ninth century B.C.E., the Mesha Stele describes how King Mesha rescued the Moabites from Israelite rule.

Who were the Edomites?

Wearing a three-horned headdress, this Edomite goddess figurine was discovered at Horvat Qitmit. Photo: “Edomite Goddess, Qitmit” by Chamberi is licensed under CC-by-SA-3.0

In the Bible, the Edomites are the descendants of Esau, Jacob’s twin and Isaac’s oldest son (Genesis 36). The Edomites controlled an area east of the Arabah, from the Zered to the Gulf of Aqaba. Their capital was Bozrah, which sat in the northern part of their territory. Although no name of an Edomite deity is given in the Bible, archaeologists know from inscriptions that the Edomites’ principal deity was Qaus (or Qos). Several Edomite places of worship and cultic figurines have been uncovered. One of the most notable is the depiction of an Edomite goddess wearing a three-horned headdress from the site of Qitmit, Israel.

The kingdoms of Ammon, Moab and Edom fought with the Israelites and the Judahites over territory. The Bible presents things from the Israelites’ and Judahites’ point of view, and archaeological discoveries help show us the other side. By looking at what these ancient peoples wrote and left behind, we are able to better understand their perspective. We now have a fuller picture of their kings, gods and daily life.

To learn more about the kingdoms of Ammon, Moab and Edom, read Joel S. Burnett’s comprehensive article “Ammon, Moab and Edom: Gods and Kingdoms East of the Jordan,” in the November/December 2016 issue of Biblical Archaeology Review.

Subscribers: Read the full article “Ammon, Moab and Edom: Gods and Kingdoms East of the Jordan,” by Joel S. Burnett in the November/December 2016 issue of Biblical Archaeology Review.

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All-Access members, read more in the BAS Library:

What Ever Happened to the Ammonites?

“Rabbath of the Ammonites”

Moab Comes to Life

Why the Moabite Stone Was Blown to Pieces

New Light on the Edomites

Edomites Advance into Judah

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This Bible History Daily feature was originally published on October 12, 2016.

The post Who Were the Ammonites, Moabites and Edomites in the Bible? appeared first on Biblical Archaeology Society.

First Person: Did the Kingdoms of Saul, David and Solomon Actually Exist?

Hershel Shanks — Sun, 01 Dec 2024 12:00:01 +0000

Hershel Shanks

Amihai Mazar (better known as Ami) is one of Israel’s most highly regarded archaeologists. He recently retired from the Hebrew University of Jerusalem. I remember long ago when I featured him on the cover of BAR together with his famous uncle, Benjamin Mazar, a former president of the Hebrew University and a famous archaeologist; Ami was angry. He didn’t want to be pictured with his uncle. Ami wanted to make it on his own—not because of his relationship to his distinguished uncle. Well, Ami certainly has now made it on his own.

This is by way of introducing a seminal article that he recently published that includes a critical assessment of the historicity of the United Monarchy of Israel. It is a thoroughly balanced review of the matter, considering both the Biblical text and the archaeological evidence. It is too detailed to rehearse here in detail—and, as he says, it’s “highly specialized and complicated”—but it is worthwhile just to set forth the issues and Ami’s conclusions.¹

The Biblical narratives, he tells us, although written hundreds of years after the reigns of Saul, David and Solomon, “retain memories of reality.” It’s these “cultural memories … embedded in the Biblical narratives” that are sometimes captured with the help of archaeology. And the “contribution of archaeology to the study of the past ever increases.”

His conclusion is quite nuanced: “I adhere to the moderate views which, in spite of considerable variations and degrees of confidence, agree that the [Biblical] authors worked with ancient sources, including oral and written narratives, transmitted poetry, archival documents, public inscriptions, etc.” Although not written in the tenth century B.C.E. (the time of the United Monarchy), the Biblical narratives “retain memories of realities rooted in that century.”

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Let’s begin by considering the famous passage in 1 Kings 9:15–19, which tells us that King Solomon fortified Hazor, Megiddo and Gezer. The great Israeli archaeologist Yigal Yadin long ago attributed the three impressive six-chambered city gates at these three major sites to the time of Solomon. For a long time, this dating was considered secure. Then Israel Finkelstein of Tel Aviv University came along with his “Low Chronology,” according to which he extends the time of the relevant archaeological period—Iron IIA—by 80–100 years or so, long after King Solomon’s time. Thus he dates these gates to a later time in the Iron IIA, initially about a hundred years later, probably to the time of King Ahab. Ami Mazar disagrees with Finkelstein and convincingly argues that, although some time adjustment should be made in the length of the archaeological period involved, these monumental gates “cannot be dated later than the tenth century [B.C.E.],” the time of King Solomon.

Gezer. Photo: Courtesy Steve Ortiz.

If Iron IIA extended into the ninth century B.C.E., Finkelstein could be right that the gates were later than Solomon’s time. But there is no doubt that it began in the tenth century B.C.E. Thus the gates could also be from the tenth century B.C.E. “The question of dating the monumental structures at Megiddo, Hazor and Gezer,” writes Ami Mazar, “remains in my view unresolved. The evidence is ambivalent, and a tenth century date for this architecture remains plausible. Thus 1 Kings 9:15–19 can still be taken as a source relating to tenth-century B.C.E. reality.” Perhaps there were two phases to Iron IIA, early and late, but “the date of the transition between these two sub-phases is not entirely clear.” (This tells you why the dating of potsherds is so important in archaeology; subtle changes in pottery could help us to distinguish early from late in the same period.)

Next let’s go to Jerusalem. It was surely a small city in King David’s time, perhaps a bit more than 10 acres with about a thousand residents. Solomon’s annexation of the Temple Mount more than doubled the size of the city with a population of about 2,500 people. Although it was small, it was strong and not to be trifled with. The huge Stepped Stone Structure (SSS), rising to the height of a nine-story building, was there in the tenth century B.C.E., if not before. So was the Large Stone Structure (LSS) on top. Ami Mazar agrees with the following senior archaeologists who date this complex to the tenth century B.C.E. or slightly earlier: Kathleen Kenyon (who first came upon walls of the LSS), Yigal Shiloh, Eilat Mazar (who excavated the LSS), Jane Cahill, Margreet Steiner and Avraham Faust.

The Stepped Stone Structure. Photo: Zev Radovan.

“This immense complex [was] one of the largest structures in ancient Israel,” and the massive fortifications from the Late Bronze Age protecting the Gihon Spring and excavated by Ronny Reich and Eli Shukron, continued in use during the time of King David and King Solomon.

Eilat Mazar has also been excavating structures south of the Temple Mount that “must have been part of Jerusalem’s royal administrative complex” in the time of the United Monarchy. Enabling her to date this complex were large amounts of Iron IIA pottery. In his usual cautious way Ami Mazar concludes, “Although the excavator’s specific dating of these structures to the time of Solomon may be regarded as conjectural, the date cannot be far off, since the pottery in the fills is clearly Iron IIA, namely dated to the tenth to ninth centuries B.C.E.”

As to Solomon’s Temple as described in the Bible, its plan is known in temple architecture of the Levant since the second millennium B.C.E. and continues into the Iron Age. Although archaeology cannot determine whether Solomon was the builder of the Temple, “the Bible does not hint at any other king who may have founded such a temple.”

That there was a central government ruling the United Monarchy is shown by the recent excavation of Yosef Garfinkel at Khirbet Qeiyafa, a site in the Judahite Shephelah on the border with the Philistines.^a Although a small site, Qeiyafa was protected with a massive casemate wall surrounding the site and a large public building on the summit. It was occupied only briefly in the late 11th or early 10th century B.C.E., the time of kings Saul and David. As Ami Mazar observes, “There must have been a central authority that initiated this well-planned building operation. … While no Canaanite parallels are known for either the city plan or the fortifications,² these are a prototype for later Judean [Judahite] towns, such as Beth Shemesh, Tel en-Nasbeh (Biblical Mizpah), Tel Beit Mirsim and Beersheba.”

Finally, Solomon’s kingdom appears to have been backed up with an elaborate metallurgical industry. Initially the vast copper mining operation in the Wadi Feinan in Jordan^b was associated with the Edomites who inhabited the high plateau above the mines. But there is no evidence of these settlements in Edom earlier than the eighth century B.C.E. Instead, these copper mines at the base reflect an affinity with a similar copper mining and smelting operation in the Timnah Valley in the Negev of Israel.^c “It is now clear,” Ami Mazar tells us, “that large-scale copper mining and smelting industry flourished in the Arabah Valley throughout the late eleventh, tenth and ninth centuries [B.C.E. The structures in Feinan] indicate that the industry was administered and controlled by a central authority” and worked by a tribal-state of semi-nomads.

This should be enough to entice the more scholarly minded to explore the additional and often powerful details in Ami Mazar’s trenchant article, evidencing the existence and nature of Israel’s United Monarchy ruled by Saul, David and Solomon. Yes, they very likely were actual historical figures, and they had a kingdom—although not nearly so vast as the Bible describes. Much of the Biblical text is what Ami Mazar recognizes as being of a “literary-legendary nature.”

First Person: Did the Kingdoms of Saul, David and Solomon Actually Exist? by Hershel Shanks was originally published in Biblical Archaeology Review, September/October 2017. This article was first published on BHD on September 11, 2017.

Notes:

a. Yosef Garfinkel, Michael Hasel and Martin Klingbeil, An Ending and a Beginning, BAR, November/December 2013.

b. See Mohammad Najjar and Thomas E. Levy, Condemned to the Mines—Copper Production and Christian Persecution, BAR, November/December 2011; Thomas E. Levy and Mohammad Najjar, Edom and Copper: The Emergence of Ancient Israel’s Rival, BAR, July/August 2006.

c. Hershel Shanks, First Person: Life Was Not So Bad for Smelters, BAR, January/February 2015.

1. Amihai Mazar, “Archaeology and the Bible: Reflections on Historical Memory in the Deuteronomistic History,” in C.M. Maier, ed., Congress Volume Munich 2013, Vetus Testamentum Supplements (Leiden: Brill, 2014), pp. 347–369.

2. For this and other reasons, Ami Mazar rejects Nadav Na’man’s suggestion that Qeiyafa is a Canaanite town.

Who Were the Phoenicians?

Megan Sauter — Sat, 28 Sep 2024 11:00:58 +0000

Amrit’s Phoenician temple in modern Syria dates to the sixth–fourth centuries B.C.E.—when the Persians controlled the region. The temple’s elevated cella in the middle of its court and surrounding colonnade are still standing. Photo: Jerzy Strzelecki/CC-by-SA-3.0.

Who were the Phoenicians? Where did they come from? Where did they live? With whom did they trade?

Ephraim Stern addresses these questions—and much more—in his article “Phoenicia and Its Special Relationship with Israel,” published in the November/December 2017 issue of Biblical Archaeology Review. He explores the rise and fall of the Phoenician empire and highlights the special relationship that the Phoenicians had with their neighbors, the Israelites.

The Bible records that the Phoenicians had a close relationship with the Israelites: Their royalty married each other; they traded with each other; and, significantly, they never went to war with each other. Stern writes, “The Phoenicians were the nearest people to the ancient Israelites in every respect.”

Who were the Phoenicians? Stern identifies the Phoenicians as Canaanites who survived into the first millennium B.C.E.:

The Phoenicians were the late Canaanites of the first millennium B.C.E. (Iron Age through Roman period), descendants of the Canaanites of the second millennium B.C.E. (Middle Bronze Age through Late Bronze Age). “Phoenicians” was the name given to this people by the Greeks, but the Phoenicians continued to refer to themselves as Canaanites or by the names of their principal cities.

During the second millennium B.C.E., the Canaanites controlled Palestine, Transjordan and Syria—from Ugarit down to the Egyptian border—and they developed a rich culture. Around 1200 B.C.E., they were forced out of these countries by the Arameans and the Neo-Hittites in the north, the Israelites and the Sea Peoples (Philistines, Sikils and Sherden, etc.) in the south, and by the Ammonites, Moabites and Edomites in the east.

Between about 1200 and 1050 B.C.E., they retained control of a greatly reduced area—the narrow coastal strip of Lebanon between Arwad, Tyre and Akko. Most of the population lived in five main cities: Arwad, Byblos, Berytus, Sidon and Tyre.

FREE ebook: Island Jewels: Understanding Ancient Cyprus and Crete. Read the fascinating history of these mythical Mediterranean islands.

Arwad, Byblos, Berytus, Sidon and Tyre became the heartland of Phoenicia, but the Phoenicians didn’t stop there. Toward the end of the 11th century B.C.E., they began establishing colonies in the west—in Cyprus, Sicily, Sardinia, Malta, southern Spain and northern Africa. They soon had created an empire for themselves. But unlike other empires forged by war, this was an empire built on trade. Their commercial empire would last for nearly a millennium.

Phoenician Empire. The Phoenicians’ commercial empire stretched across the Mediterranean world. Map: Biblical Archaeology Society.

The Phoenicians successfully created a vast trading network, but even this could not last forever. Sharing the fate of many others, the Phoenician empire ultimately fell to Rome. Stern explains:

The heartland of Phoenicia was subjugated in turn by the Assyrian, Babylonian, Persian and Hellenistic empires, but their western colonies continued to enjoy autonomy until the second century B.C.E. The Phoenicians’ commercial empire was brought to an end by the Romans who came into conflict with the Phoenicians—whom they described as “Punics”—in a series of wars that became known as the Punic Wars. The Carthaginians had no standing army (they employed mercenaries) and relied on their fleet for defense. The Punic Wars culminated in the Roman destruction of the Punic capital, Carthage, in 146 B.C.E., thereby ending a millennium of Phoenician influence, success and power.

To learn more about the Phoenician empire, read Ephraim Stern’s article “Phoenicia and Its Special Relationship with Israel” in the November/December 2017 issue of Biblical Archaeology Review.

BAS Library Members: Read the full article “Phoenicia and Its Special Relationship with Israel” by Ephraim Stern in the November/December 2017 issue of Biblical Archaeology Review.

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The free eBook Island Jewels: Understanding Ancient Cyprus and Crete takes you on a journey to two stunning, history-laden islands in the Mediterranean. Visit several key historical places on both islands and discover many of the great objects that have been unearthed there by archaeologists.

Learn more about the Phoenicians in Bible History Daily:

The Phoenician Alphabet in Archaeology

Biblical Sidon—Jezebel’s Hometown

What Happened to the Canaanites?

Tarshish: Hacksilber Hoards Pinpoint Solomon’s Silver Source

Did the Carthaginians Really Practice Infant Sacrifice?

Phoenician Shipwreck Located off Coast of Malta

The Samaria Ivories—Phoenician or Israelite?

This Bible History Daily feature was originally published on October 20, 2017.

The post Who Were the Phoenicians? appeared first on Biblical Archaeology Society.

Left-Handed People in the Bible

BAS Staff — Sat, 03 Aug 2024 04:00:26 +0000

There are only three mentions of left-handed people in the Bible—and all of them refer to members of the tribe of Benjamin, including their deadly accurate slingers (see drawing above). Were these people from the tribe of Benjamin left-handed by nature or nurture? Modern studies in the genetics of left-handedness may be able to shed light on this curious case. (Drawing by Josh Seevers, courtesy of Boyd Seevers)

The Hebrew Bible mentions left-handed people on three occasions: the story of Ehud’s assassination of the Moabite king (Judges 3:12–30), the 700 Benjamites who could use the sling with deadly accuracy (Judges 20:16) and the two-dozen ambidextrous warriors who came to support David in Hebron (1 Chronicles 12:2). All of these stories of left-handed people in the Bible appear in military contexts, and, curiously, all involve members of the tribe of Benjamin.

In a Biblical Views column in the May/June 2013 issue of Biblical Archaeology Review, professors Boyd Seevers and Joanna Klein ask the question, “Were these warriors from the tribe of Benjamin left-handed by nature or nurture?” Citing studies in the genetics of left-handedness and Biblical texts, Seevers and Klein show that it may have been a bit of both.

Benjamites may have been genetically disposed to left-handedness at birth, but the trait may also have been encouraged in soldiers to give them a strategic advantage in combat—somewhat like left-handed baseball pitchers today—against right-handed opponents who were unaccustomed to fighting “lefties.” Warriors from the tribe of Benjamin might have been trained to be equally or more effective with their left hands.

Then again, perhaps the Biblical writers simply enjoyed a bit of word play. The name Benjamin means “son of (my) right hand.” Perhaps the irony of left-handed “sons of right-handers” caused the Biblical authors to take note in these cases.
For more about the tribe of Benjamin, left-handedness in the Bible, and the genetics of left-handedness, see Boyd Seevers and Joanna Klein, Biblical Views: “Left-Handed Sons of Right-Handers” in the May/June 2013 issue of Biblical Archaeology Review.

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Lilith

Janet Howe Gaines — Fri, 05 Jan 2024 14:00:46 +0000

Read Janet Howe Gaines’s article “Lilith” as it originally appeared in Bible Review, October 2001.—Ed.

Winged spirits tumble across the night sky in New York artist Richard Callner’s “Lovers: Birth of Lilith” (1964), now in a private collection. According to medieval Jewish tradition, Lilith was Adam’s first wife, before Eve. When Adam insisted she play a subservient role, Lilith grew wings and flew away from Eden. Artist Callner identifies the large figure (right of center) as Lilith. Lilith’s character was not created out of whole cloth, however; the medieval authors drew on ancient legends of the winged lilītu—a seductive, murderous demoness known from Babylonian mythology. In recent years, Lilith has undergone another transformation as modern feminists retell her story. In the accompanying article, Janet Howe Gaines traces the evolution of Lilith. Image: Courtesy of Richard Callner, Latham, NY.

For 4,000 years Lilith has wandered the earth, figuring in the mythic imaginations of writers, artists and poets. Her dark origins lie in Babylonian demonology, where amulets and incantations were used to counter the sinister powers of this winged spirit who preyed on pregnant women and infants. Lilith next migrated to the world of the ancient Hittites, Egyptians, Israelites and Greeks. She makes a solitary appearance in the Bible, as a wilderness demon shunned by the prophet Isaiah. In the Middle Ages she reappears in Jewish sources as the dreadful first wife of Adam.

In the Renaissance, Michelangelo portrayed Lilith as a half-woman, half-serpent, coiled around the Tree of Knowledge. Later, her beauty would captivate the English poet Dante Gabriel Rossetti. “Her enchanted hair,” he wrote, “was the first gold.”¹ Irish novelist James Joyce cast her as the “patron of abortions.”²

Modern feminists celebrate her bold struggle for independence from Adam. Her name appears as the title of a Jewish women’s magazine and a national literacy program. An annual music festival that donates its profits to battered women’s shelters and breast cancer research institutes is called the Lilith Fair.

In most manifestations of her myth, Lilith represents chaos, seduction and ungodliness. Yet, in her every guise, Lilith has cast a spell on humankind.

The ancient name “Lilith” derives from a Sumerian word for female demons or wind spirits—the lilītu and the related ardat lilǐ. The lilītu dwells in desert lands and open country spaces and is especially dangerous to pregnant women and infants. Her breasts are filled with poison, not milk. The ardat lilī is a sexually frustrated and infertile female who behaves aggressively toward young men.

FREE ebook: Exploring Genesis: The Bible’s Ancient Traditions in Context Mesopotamian creation myths, Joseph’s relationship with Egyptian temple practices and 3 tales of Ur, the birthplace of Abraham.

The earliest surviving mention of Lilith’s name appears in Gilgamesh and the Huluppu-Tree, a Sumerian epic poem found on a tablet at Ur and dating from approximately 2000 B.C.E. The mighty ruler Gilgamesh is the world’s first literary hero; he boldly slays monsters and vainly searches for the secret to eternal life.^a In one episode, “after heaven and earth had separated and man had been created,”³ Gilgamesh rushes to assist Inanna, goddess of erotic love and war. In her garden near the Euphrates River, Inanna lovingly tends a willow (huluppu) tree, the wood of which she hopes to fashion into a throne and bed for herself. Inanna’s plans are nearly thwarted, however, when a dastardly triumvirate possesses the tree. One of the villains is Lilith: “Inanna, to her chagrin, found herself unable to realize her hopes. For in the meantime a dragon had set up its nest at the base of the tree, the Zu-bird had placed his young in its crown, and in its midst the demoness Lilith had built her house.” Wearing heavy armor, brave Gilgamesh kills the dragon, causing the Zu-bird to fly to the mountains and a terrified Lilith to flee “to the desert.”

Lilith? In the 1930s, scholars identified the voluptuous woman on this terracotta plaque (called the Burney Relief) as the Babylonian demoness Lilith. Today, the figure is generally identified as the goddess of love and war, known as Inanna to the Sumerians and Ishtar to the later Akkadians. (Both characters are featured in the poem Gilgamesh and the Huluppu-Tree, quoted on this page.) The woman wears a horned crown and has the wings and feet of a bird. She is flanked by owls (associated with Lilith) and stands on the backs of two lions (symbols of Inanna). According to Mesopotamian myths, the demoness Lilith (lilītu or ardat lilǐ) flew at night, seducing men and killing pregnant women and babies. This night creature makes one appearance in the Bible, in Isaiah 34, which enumerates the fierce denizens of the desert wilderness: hyenas, goat-demons and “the lilith” (Isaiah 34:14). (In the King James Version, “lilith” is translated “screech owl”—apparently alluding to the demon’s night flights in search of prey.) Image: From The Great Mother.

Originating about the same time as the Gilgamesh epic is a terracotta plaque, known as the Burney Relief, that some scholars have identified as the first known pictorial representation of Lilith. (More recently, scholars have identified the figure as Inanna.) The Babylonian relief shows her as a beautiful, naked sylph with bird wings, taloned feet and hair contained under a cap decorated with several pairs of horns. She stands atop two lions and between two owls, apparently bending them to her will. Lilith’s association with the owl—a predatory and nocturnal bird—bespeaks a connection to flight and night terrors.

In early incantations against Lilith, she travels on demon wings, a conventional mode of transportation for underworld residents. Dating from the seventh or eighth century B.C.E. is a limestone wall plaque, discovered in Arslan Tash, Syria, in 1933, which contains a horrific mention of Lilith. The tablet probably hung in the house of a pregnant woman and served as an amulet against Lilith, who was believed to be lurking at the door and figuratively blocking the light. One translation reads: “O you who fly in (the) darkened room(s), / Be off with you this instant, this instant, Lilith. / Thief, breaker of bones.”⁴ Presumably, if Lilith saw her name written on the plaque, she would fear recognition and quickly depart. The plaque thus offered protection from Lilith’s evil intentions toward a mother or child. At critical junctures in a woman’s life—such as menarche, marriage, the loss of virginity or childbirth—ancient peoples thought supernatural forces were at work. To explain the high rate of infant mortality, for example, a demon goddess was held responsible. Lilith stories and amulets probably helped generations of people cope with their fear.

Over time, people throughout the Near East became increasingly familiar with the myth of Lilith. In the Bible, she is mentioned only once, in Isaiah 34. The Book of Isaiah is a compendium of Hebrew prophecy spanning many years; the book’s first 39 chapters, frequently referred to as “First Isaiah,” can be assigned to the time when the prophet lived (approximately 742–701 B.C.E.). Throughout the Book of Isaiah, the prophet encourages God’s people to avoid entanglements with foreigners who worship alien deities. In Chapter 34, a sword-wielding Yahweh seeks vengeance on the infidel Edomites, perennial outsiders and foes of the ancient Israelites. According to this powerful apocalyptic poem, Edom will become a chaotic, desert land where the soil is infertile and wild animals roam: “Wildcats shall meet hyenas, / Goat-demons shall greet each other; / There too the lilith shall repose / And find herself a resting place” (Isaiah 34:14).⁵ The Lilith demon was apparently so well known to Isaiah’s audience that no explanation of her identity was necessary.

The evil Lilith is depicted on this ceramic bowl from Mesopotamia. The Aramaic incantation inscribed on the bowl was intended to protect a man named Quqai and his family from assorted demons. The spell begins: “Removed and chased are the curses and incantations from Quqai son of Gushnai, and Abi daughter of Nanai and from their children.” Although Lilith’s name does not appear, she may be identified by comparison with images of her on other bowls, where she is shown with her arms raised aggressively and her skin spotted like a leopard’s. Dating to about 600 C.E., this bowl from Harvard University’s Semitic Museum attests to the longevity of Lilith’s reputation in Mesopotamia as a seducer of men and murderer of children. Image: Courtesy of the Semitic Musuem, Harvard University.

The Isaiah passage lacks specifics in describing Lilith, but it locates her in desolate places. The Bible verse thus links Lilith directly to the demon of the Gilgamesh epic who flees “to the desert.” The wilderness traditionally symbolizes mental and physical barrenness; it is a place where creativity and life itself are easily extinguished. Lilith, the feminine opposite of masculine order, is banished from fertile territory and exiled to barren wasteland.

English translators of Isaiah 34:14 sometimes lack confidence in their readers’ knowledge of Babylonian demonology. The King James Bible’s prose rendition of the poem translates “the lilith” as “the screech owl,” recalling the ominous bird-like qualities of the Babylonian she-demon. The Revised Standard Version picks up on her nocturnal habits and tags her “the night hag” instead of “the lilith,” while the 1917 Jewish Publication Society’s Holy Scriptures calls her “the night-monster.”⁶ The Hebrew text and its best translations employ the word “lilith” in the Isaiah passage, but other versions are true to her ancient image as a bird, night creature and beldam (hag).

While Lilith is not mentioned again in the Bible, she does resurface in the Dead Sea Scrolls found at Qumran. The Qumran sect was engrossed with demonology, and Lilith appears in the Song for a Sage, a hymn possibly used in exorcisms: “And I, the Sage, sound the majesty of His beauty to terrify and confound all the spirits of destroying angels and the bastard spirits, the demons, Lilith. . ., and those that strike suddenly, to lead astray the spirit of understanding, and to make desolate their heart.”⁷ The Qumran community was surely familiar with the Isaiah passage, and the Bible’s sketchy characterization of Lilith is echoed by this liturgical Dead Sea Scroll. (Lilith may also appear in a second Dead Sea Scroll. See the following article in this issue.)

Centuries after the Dead Sea Scrolls were written, learned rabbis completed the Babylonian Talmud (final editing circa 500 to 600 C.E.), and female demons journeyed into scholarly Jewish inquiries. The Talmud (the name comes from a Hebrew word meaning “study”) is a compendium of legal discussions, tales of great rabbis and meditations on Bible passages. Talmudic references to Lilith are few, but they provide a glimpse of what intellectuals thought about her. The Talmud’s Lilith recalls older Babylonian images, for she has “long hair” (Erubin 100b) and wings (Niddah 24b).⁸ The Talmud’s image of Lilith also reinforces older impressions of her as a succubus, a demon in female form who had sex with men while the men were sleeping. Unwholesome sexual practices are linked to Lilith as she powerfully embodies the demon-lover myth.

One talmudic reference claims that people should not sleep alone at night, lest Lilith slay them (Shabbath 151b). During the 130-year period between the death of Abel and the birth of Seth, the Talmud reports, a distraught Adam separates himself from Eve. During this time he becomes the father of “ghosts and male demons and female [or night] demons” (Erubin 18b). And those who try to construct the Tower of Babel are turned into “apes, spirits, devils and night-demons” (Sanhedrin 109a). The female night demon is Lilith.

About the time the Talmud was completed, people living in the Jewish colony of Nippur, Babylonia, also knew of Lilith. Her image has been unearthed on numerous ceramic bowls known as incantation bowls for the Aramaic spells inscribed on them. If the Talmud demonstrates what scholars thought about Lilith, the incantation bowls, dating from approximately 600 C.E., show what average citizens believed. One bowl now on display at Harvard University’s Semitic Museum reads, “Thou Lilith. . .Hag and Snatcher, I adjure you by the Strong One of Abraham, by the Rock of Isaac, by the Shaddai of Jacob. . .to turn away from this Rashnoi. . .and from Geyonai her husband. . .Your divorce and writ and letter of separation. . .sent through holy angels. . .Amen, Amen, Selah, Halleluyah!”⁹ The inscription is meant to offer a woman named Rashnoi protection from Lilith. According to popular folklore, demons not only killed human infants, they would also produce depraved offspring by attaching themselves to human beings and copulating at night. Therefore, on this particular bowl a Jewish writ of divorce expels the demons from the home of Rashnoi.

Until the seventh century C.E., Lilith was known as a dangerous embodiment of dark, feminine powers. In the Middle Ages, however, the Babylonian she-demon took on new and even more sinister characteristics. Sometime prior to the year 1000, The Alphabet of Ben Sira was introduced to medieval Jewry. The Alphabet, an anonymous text, contains 22 episodes, corresponding to the 22 letters of the Hebrew alphabet. The fifth episode includes a Lilith who was to tantalize and terrify the population for generations to come. To some extent, The Alphabet of Ben Sira shows a familiar Lilith: She is destructive, she can fly and she has a penchant for sex. Yet this tale adds a new twist: She is Adam’s first wife, before Eve, who boldly leaves Eden because she is treated as man’s inferior.

To learn more about Biblical women with slighted traditions, take a look at the Bible History Daily feature Scandalous Women in the Bible, which includes articles on Mary Magdalene and Jezebel.

The Alphabet’s narrative about Lilith is framed within a tale of King Nebuchadnezzar of Babylon. The king’s young son is ill, and a courtier named Ben Sira is commanded to cure the boy. Invoking the name of God, Ben Sira inscribes an amulet with the names of three healing angels. Then he relates a story of how these angels travel around the world to subdue evil spirits, such as Lilith, who cause illness and death. Ben Sira cites the Bible passage indicating that after creating Adam, God realizes that it is not good for man to be alone (Genesis 2:18). In Ben Sira’s fanciful additions to the biblical tale, the Almighty then fashions another person from the earth, a female called Lilith. Soon the human couple begins to fight, but neither one really hears the other. Lilith refuses to lie underneath Adam during sex, but he insists that the bottom is her rightful place. He apparently believes that Lilith should submissively perform wifely duties. Lilith, on the other hand, is attempting to rule over no one. She is simply asserting her personal freedom. Lilith states, “We are equal because we are both created from the earth.”¹⁰

The validity of Lilith’s argument is more apparent in Hebrew, where the words for man (Adam) and “earth” come from the same root, adm (nst) (adam [nst] = Adam; adamah [vnst] = earth). Since Lilith and Adam are formed of the same substance, they are alike in importance.

Eve, meet Lilith. Lilith—depicted with a woman’s face and a serpentine body—assaults Adam and Eve beneath the Tree of Knowledge in Hugo van der Goes’s “Fall of Adam and Eve” (c. 1470), from the Kunsthistorisches Museum, in Vienna. According to medieval Jewish apocryphal tradition, which attempts to reconcile the two Creation stories presented in Genesis, Lilith was Adam’s first wife. In Genesis 1:27, God creates man and woman simultaneously from the earth. In Genesis 2:7, however, Adam is created by himself from the earth; Eve is produced later, from Adam’s rib (Genesis 2:21–22). In Jewish legend, the name Lilith was attached to the woman who was created at the same time as Adam. Image: Erich Lessing/Art Resource, NY.

The struggle continues until Lilith becomes so frustrated with Adam’s stubbornness and arrogance that she brazenly pronounces the Tetragrammaton, the ineffable name of the Lord. God’s name (YHWH), translated as “Lord God” in most Bibles and roughly equivalent to the term “Yahweh,” has long been considered so holy that it is unspeakable. During the days of the Jerusalem Temple, only the High Priest said the word out loud, and then only once a year, on the Day of Atonement. In Jewish theology and practice, there is still mystery and majesty attached to God’s special name. The Tetragrammaton is considered “the name that comprises all” (Zohar 19a).¹¹ In the Bible’s burning bush episode of Exodus 3, God explains the meaning of the divine name as “I am what I am,” or “I will be what I will be,” a kind of formula for YHWH (vuvh), associated with the Hebrew root “to be.” The whole of the Torah is thought to be contained within the holy name. In The Alphabet, Lilith sins by impudently uttering the sacred syllables, thereby demonstrating to a medieval audience her unworthiness to reside in Paradise. So Lilith flies away, having gained power to do so by pronouncing God’s avowed name. Though made of the earth, she is not earthbound. Her dramatic departure reestablishes for a new generation Lilith’s supernatural character as a winged devil.

In the Gilgamesh and Isaiah episodes, Lilith flees to desert spaces. In The Alphabet of Ben Sira her destination is the Red Sea, site of historic and symbolic importance to the Jewish people. Just as the ancient Israelites achieve freedom from Pharaoh at the Red Sea, so Lilith gains independence from Adam by going there. But even though Lilith is the one who leaves, it is she who feels rejected and angry.

The Almighty tells Adam that if Lilith fails to return, 100 of her children must die each day. Apparently, Lilith is not only a child-murdering witch but also an amazingly fertile mother. In this way, she helps maintain the world’s balance between good and evil.

Three angels are sent in search of Lilith. When they find her at the Red Sea, she refuses to return to Eden, claiming that she was created to devour children. Ben Sira’s story suggests that Lilith is driven to kill babies in retaliation for Adam’s mistreatment and God’s insistence on slaying 100 of her progeny daily.

“Bind Lilith in chains!” reads a warning in Hebrew on this 18th- or 19th-century C.E. amulet from the Israel Museum intended to protect an infant from the demoness. The image of Lilith appears at center. The small circles that outline her body represent a chain. The divine name is written in code (called atbash) down her chest. (The letters yhwh appear instead as mzpz.) Beneath this is a prayer: “Protect this boy who is a newborn from all harm and evil. Amen.” Surrounding the central image are abbreviated quotations from Numbers 6:22–27 (“The Lord bless you and keep you. . .”) and Psalm 121 (“I lift up my eyes to the hills. . .”). According to the apocryphal Alphabet of Ben Sira, Lilith herself promised she would harm no child who wore an amulet bearing her name. Image: Israel Museum, Jerusalem.

To prevent the three angels from drowning her in the Red Sea, Lilith swears in the name of God that she will not harm any infant who wears an amulet bearing her name. Ironically, by forging an agreement with God and the angels, Lilith demonstrates that she is not totally separated from the divine.

Lilith’s relationship with Adam is a different matter. Their conflict is one of patriarchal authority versus matriarchal desire for emancipation, and the warring couple cannot reconcile. They represent the archetypal battle of the sexes. Neither attempts to solve their dispute or to reach some kind of compromise where they take turns being on top (literally and figuratively). Man cannot cope with woman’s desire for freedom, and woman will settle for nothing less. In the end, they both lose.

Why did the The Alphabet’s unnamed author produce this tragedy? What compelled the author to theorize that Adam had a mate before Eve? The answer may be found in the Bible’s two Creation stories. In Genesis 1 living things appear in a specific order; plants, then animals, then finally man and woman are made simultaneously on the sixth day: “Male and female He created them” (Genesis 1:27). In this version of human origins, man and woman (“humankind” in the New Revised Standard Version) are created together and appear to be equal. In Genesis 2, however, man is created first, followed by plants, then animals and finally woman. She comes last because in the array of wild beasts and birds that God had created, “no fitting helper was found” (Genesis 2:20). The Lord therefore casts a deep sleep upon Adam and returns to work, forming woman from Adam’s rib. God presents woman to Adam, who approves of her and names her Eve. One traditional interpretation of this second Creation story (which scholars identify as the older of the two accounts) is that woman is made to please man and is subordinate to him.^b

Considering every word of the Bible to be accurate and sacred, commentators needed a midrash or story to explain the disparity in the Creation narratives of Genesis 1 and 2. God creates woman twice—once with man, once from man’s rib—so there must have been two women. The Bible names the second woman Eve; Lilith was identified as the first in order to complete the story.

Another plausible theory about the creation of this Lilith story, however, is that Ben Sira’s tale is in its entirety a deliberately satiric piece that mocks the Bible, the Talmud and other rabbinic exegeses. Indeed, The Alphabet’s language is often coarse and its tone irreverent, exposing the hypocrisies of biblical heroes such as Jeremiah and offering “serious” discussions of vulgar matters such as masturbation, flatulence and copulation by animals.¹² In this context, the story of Lilith might have been parody that never represented true rabbinic thought. It may have served as lewd entertainment for rabbinic students and the public, but it was largely unacknowledged by serious scholars of the time.

Whether the writer of The Alphabet intended to produce earnest midrash or irreligious burlesque, the treatise proclaims Lilith unfit to serve as Adam’s helper. While medieval readers might have laughed at the story’s bawdiness, at the end of this risqué tale, Lilith’s desire for liberation is thwarted by male-dominated society. For this reason, of all the Lilith myths, her portrayal in The Alphabet of Ben Sira is today the most trumpeted, despite the distinct possibility that its author was spoofing sacred texts all along.

Dressed in a polka-dot bikini and high-heeled pumps, Lilith hurls lightning bolts at Adam, in Texas artist Allison Merriweather’s colorful “Lilith” (1999), from the artist’s collection. Today, feminists celebrate Lilith for insisting on being treated as Adam’s equal. In repicturing Lilith as a modern woman, they draw heavily on the medieval Alphabet of Ben Sira, where Lilith tells Adam: “We are equal because we are both created from the earth.” But the author of The Alphabet might actually have intended his tale to be interpreted as satire. Indeed, the book is rife with dirty jokes, praise for hypocrites and biting sarcasm. And the pious character Ben Sira, who retells Lilith’s story in The Alphabet, is identified as the product of an incestuous relationship between the prophet Jeremiah and his daughter. Image: Courtesy of Allison Merriweather.

The next milestone in Lilith’s journey lies in the Zohar, which elaborates on the earlier account of Lilith’s birth in Eden. The Zohar (meaning “Splendor”) is the Hebrew title for a fundamental kabbalistic tome, first compiled in Spain by Moses de Leon (1250–1305), using earlier sources. To the Kabbalists (members of the late medieval school of mystical thought), the Zohar’s mystical and allegorical interpretations of the Torah are considered sacred. The Lilith of the Zohar depends on a rereading of Genesis 1:27 (“And God created man in His image, in the image of God He created him; male and female He created them”), and the interpretation of this passage in the Talmud. Based on the shift of pronouns from “He created him” to the plural “He created them,” in Genesis 1:27, the Talmud suggests that the first human being was a single, androgynous creature, with two distinct halves: “At first it was the intention that two [male and female] should be created but ultimately only one was created” (Erubin 18a). Centuries later the Zohar elaborates that the male and female were soon separated. The female portion of the human being was attached on the side, so God placed Adam in a deep slumber and “sawed her off from him and adorned her like a bride and brought her to him.” This detached portion is “the original Lilith, who was with him [Adam] and who conceived from him” (Zohar 34b). Another passage indicates that as soon as Eve is created and Lilith sees her rival clinging to Adam, Lilith flies away.

The Zohar, like the earlier treatments of Lilith, sees her as a temptress of innocent men, breeder of evil spirits and carrier of disease: “She wanders about at night time, vexing the sons of men and causing them to defile themselves [emit seed]” (Zohar 19b). The passage goes on to say that she hovers over her unsuspecting victims, inspires their lust, conceives their children and then infects them with disease. Adam is one of her victims, for he fathers “many spirits and demons, through the force of the impurity which he had absorbed” from Lilith. The promiscuity of Lilith will continue until the day God destroys all evil spirits. Lilith even attempts to seduce King Solomon. She comes in the guise of the Queen of Sheba, but when the Israelite king spies her hairy legs, he realizes she is a beastly impostor.

At several points, the Zohar breaks away from the traditional presentation of the divine personality as exclusively male and discusses a female side to God, called the Shekhinah. (The Shekhinah, whose name means “the Divine Presence” in Hebrew, also appears in the Talmud.) In the Zohar, the lust that Lilith instills in men sends the Shekhinah into exile. If the Shekhinah is Israel’s mother, then Lilith is the mother of Israel’s apostasy. Lilith is even accused of tearing apart the Tetragrammaton, the sacred name of the Lord (YHWH).

The Zohar’s final innovation concerning the Lilith myth is to partner her with the male personification of evil, named either Samael or Asmodeus. He is associated with Satan, the serpent and the leader of fallen angels. Lilith and Samael form an unholy alliance (Zohar 23b, 55a) and embody the dark, negative sphere of the depraved. In one of the many stories of Samael and Lilith, God is concerned that the couple will produce a huge demonic brood and overwhelm the earth with evil. Samael is therefore castrated, and Lilith satisfies her passions by dallying with other men and causing their nocturnal emissions, which she then uses to become pregnant.¹³

While Lilith appears in the Zohar and many anonymous folktales throughout Europe, over the centuries she has attracted the attention of some of Europe’s best-known artists and writers. Germany’s Johann Goethe (1749–1832) refers to Lilith in Faust, and English Victorian poet Robert Browning (1812–1889) penned “Adam, Lilith and Eve,” another testament to the she-demon’s enduring power. The Pre-Raphaelite poet and painter Dante Gabriel Rossetti (1828–1882) imaginatively describes a pact between Lilith and the Bible’s serpent. A scheming and spiteful Lilith convinces her former lover, the snake, to loan her a reptilian shape. Disguised as a snake Lilith returns to Eden, convinces Eve and Adam to sin by eating the forbidden fruit, and causes God great sorrow.¹⁴ Rossetti maintains that “not a drop of her blood was human” but that Lilith nevertheless had the form of a beautiful woman, as can be seen in his painting entitled “Lady Lilith,” begun in 1864 (see the sidebar to this article).

In the 1950s C.S. Lewis invoked Lilith’s image in The Chronicles of Narnia by creating the White Witch, one of the most sinister characters in this imaginary world. As the daughter of Lilith, the White Witch is determined to kill the sons of Adam and the daughters of Eve. She imposes a perpetual freeze on Narnia so that it is always winter but never Christmas. In an apocalyptic tale of good overcoming evil, Aslan—creator and king of Narnia—kills the White Witch and ends her cruel reign.

Today the tradition of Lilith has enjoyed a resurgence, due mainly to the feminist movement of the late 20th century. Renewed interest in Lilith has led modern writers to invent ever more stories. Ignoring or explaining away Lilith’s unsavory traits, feminists have focused instead upon Lilith’s independence and desire for autonomy.

A feminist parable by Judith Plaskow Goldenberg typifies the new view of Lilith. At first Goldenberg’s fanciful tale follows the basic Ben Sira plot line: Lilith dislikes being subservient to Adam, so she flees Paradise and her absence inspires God to create Eve. But in Goldenberg’s retelling, the exiled Lilith is lonely and tries to re-enter the garden. Adam does everything he can to keep her out, inventing wildly untrue stories about how Lilith threatens pregnant women and newborns. One day Eve sees Lilith on the other side of the garden wall and realizes that Lilith is a woman like herself. Swinging on the branch of an apple tree, a curious Eve catapults herself over Eden’s walls where she finds Lilith waiting. As the two women talk, they realize they have much in common, “till the bond of sisterhood grew between them.”¹⁵ The budding friendship between Lilith and Eve puzzles and frightens both man and deity.

Soon after Goldenberg’s prose piece, Pamela Hadas produced a 12-part poem that examines Lilith’s dilemma from the female vantage point (see the sidebar to this article). Titled “The Passion of Lilith,” the poem explores the she-demon’s feelings in the first person by beginning with the question “What had the likes of me / to do with the likes of Adam?”¹⁶ The first two people are cast as opposites who do not understand one another and cannot learn to appreciate each other’s strengths. Lilith regards herself as an example of God’s “after-whim / or black humor.”

Hadas’s Lilith complains that she feels superfluous because she cannot yield to the dull, artless and monotonous restrictions of Paradise. The female misfit flees the scene and tries to satisfy her maternal instincts by approaching women in childbirth and newborn babies, to their detriment, of course. Hadas’s feminist perspective is most apparent at the poem’s conclusion, however, when Lilith sees her life of pain as qualifying her for sainthood. Having been created from God’s breath, Lilith asks “old bald God” to marry her, to breathe her in again. When the Lord refuses, she is hurt, angry and left with few options, except to travel the world alone.

Lilith’s peregrinations continue today. This winged night creature is, in effect, the only “surviving” she-demon from the Babylonian empire, for she is reborn each time her character is reinterpreted. The retellings of the myth of Lilith reflect each generation’s views of the feminine role. As we grow and change with the millennia, Lilith survives because she is the archetype for the changing role of woman.

“Lilith” by Janet Howe Gaines appeared in the October 2001 issue of Bible Review. The article was first republished in Bible History Daily in September 2012.

Janet Howe Gaines is a specialist in the Bible as literature in the Department of English at the University of New Mexico. Her published works include Music in the Old Bones: Jezebel Through the Ages (Southern Illinois Univ. Press) and Forgiveness in a Wounded World: Jonah’s Dilemma (Society of Biblical Literature).

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Notes:

a. See Tzvi Abusch, “Gilgamesh: Hero, King, God and Striving Man,” Archaeology Odyssey, July/August 2000.

b. But see David R. Freedman, “Woman, a Power Equal to Man,” BAR, January/February 1983.

1. Dante Gabriel Rossetti, “Body’s Beauty,” in The House of Life: A Sonnet-Sequence (Cambridge, MA: Harvard Univ. Press, 1928), p. 183.

2. James Joyce, Ulysses, chap. 14, “Oxen of the Sun.”

3. All Gilgamesh quotations are from Samuel N. Kramer, Gilgamesh and the Huluppu-Tree: A Reconstructed Sumerian Text, The Oriental Institute of the University of Chicago Assyriological Studies 10 (Chicago: Univ. of Chicago, 1938).

4. Translated by Theodor H. Gaster in Siegmund Hurwitz, Lilith—The First Eve (Einsiedeln, Switzerland: Daimon, 1992), p. 66. Another translation does not mention Lilith’s name and reads, “Be off, terrifying ones, terrors of my night.”

5. Unless otherwise indicated, all Bible quotes are from TANAKH: The Holy Scriptures (Philadelphia: Jewish Publication Society, 1985).

6. These items may arise from Lilith’s association with darkness. Some translators and commentators have mistaken the etymology of Lilith’s name. Lilith, lylyt [tylyl], was not derived from the Hebrew word for night, lylh [hlyl], as they supposed. Instead, Lilith’s name originated in her depiction as a mythic Mesopotamian fiend and foe of Gilgamesh.

7. 4Q510. See Joseph M. Baumgarten, “On the Nature of the Seductress in 4Q184,” Revue de Qumran 15 (1991–1992), pp. 133–143.

8. All talmudic references are to The Babylonian Talmud, trans. Isidore Epstein, 17 vols. (London: Soncino, 1948).

9. Raphael Patai, The Hebrew Goddess, 3rd enlarged ed. (Detroit: Wayne State, 1990), p. 226.

10. The translation is my own. The full Hebrew text of The Alphabet of Ben Sira is found in Ozar Midrashim: A Library of Two Hundred Minor Midrashim (New York: J.D. Eisenstein, 1915), vol. 1, pp. 35–49.

11. All references to the Zohar are to the edition translated by Harry Sperling and Maurice Simon, 2nd ed. (London: Soncino, 1984), vol. 1.

12. David Stern and Mark Jay Mirsky, eds., Rabbinic Fantasies (Philadelphia: Jewish Publication Society, 1990).

13. Joseph Adler, “Lilith,” Midstream 45:5 (July/August 1999), p. 6.

14. Rossetti, “Eden Bower,” in Poems (Leipzig: Bernhard Tauchnitz, 1873), pp. 31–41.

15. Judith Plaskow Goldenberg, “Epilogue: The Coming of Lilith,” in Religion and Sexism, ed. Rosemary Radford Ruether (New York: Simon and Schuster, 1974), pp. 341–343.

16. Pamela White Hadas, “The Passion of Lilith,” in In Light of Genesis (Philadelphia: Jewish Publication Society, 1980), pp. 2–19.

The post Lilith appeared first on Biblical Archaeology Society.

Evidence of Elusive Edom

Jonathan Laden — Thu, 26 Aug 2021 12:00:52 +0000

As the descendants of Jacob’s twin brother Esau, the people of Edom have been traditionally connected to their cousins in Israel. According to the account in Genesis (36:319-39), Edom had kings that ruled over them long before Saul sat on his throne. The presence of a monarchy is generally evidence of a society with a strongly centralized government with an established capital. However, an Edomite kingdom predating that of Israel has long eluded archaeologists.

There is no concrete extra-biblical evidence that a king ruled in Edom in the Late Bronze Age or the Iron I period, nor archaeological evidence for sedentary occupation before Iron II. Because of this, many have dated passages such as Genesis: 36 to the first half of the eighth century B.C.E. By that time, the Kingdom of Edom was a firmly established and hostile neighbor to Israel, located on the Edomite Plateau in Jordan—near Petra, southeast of the Dead Sea.

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Researchers at Tel Aviv University, led by Ezra Ben-Yosef of the Department of Archaeology and Ancient Near Easter Cultures, and Tom Levy of the University of California, San Diego have now uncovered new evidence that may help solve the puzzle of an early Edomite kingdom. Published in PLOS ONE, the study found evidence in the Arava Desert of a “high-tech network” of copper production within the Edomite territory. In ancient times copper was a highly sought after material used to craft weapons and tools, and the production of copper was highly complex. This advanced network of production suggests the existence of a centralized governing power within the region to oversee the process.

Using a methodology called the punctuated equilibrium model, the researchers analyzed findings from ancient copper mines in Jordan (Faynan) and Israel (Timnah) to study the evolution of copper production from 1300-800 BCE. The investigation found a significant decrease in copper in the slag—the waste of copper extraction by smelting—at the site, suggesting that the process became much more efficient and streamlined in later periods.

The researchers suggest that the innovations in copper production were the result of the Egyptian invasion during the reign of Shoshenq I (the biblical Shishak) in the tenth century B.C.E. This may coincide with the introduction of the camel to the region.

“Our new findings contradict the view of many archaeologists that the Arava was populated by a loose alliance of tribes, and they’re consistent with the biblical story that there was an Edomite kingdom here,” explained Ben-Yosef. “A flourishing copper industry in the Arava can only be attributed to a centralized and hierarchical polity, and this might fit the biblical description of the Edomite kingdom.”

The new evidence suggests that before the Edomites built their capital in the plateau they were a complex and organized kingdom of nomads still dwelling in tents. Even though they did not build villages or cities, they had cemeteries and a complex network of smelting sites that contributed extensively to the wealth of their nation. Perhaps in the future, evidence will be discovered that this nation of nomads was indeed ruled over by a king “before any king reigned over the Israelites.”

A version of this post first appeared in Bible History Daily in October, 2019

The Nabonidus Inscription at Sela

Megan Sauter — Mon, 28 Oct 2019 12:59:23 +0000

The Nabonidus Inscription at the site of Sela in modern Jordan rests 300 feet above the ground. Photo: © Sela Archaeological Project (2018).

In the sixth century B.C.E., the Neo-Babylonian king Nabonidus inscribed imperial propaganda on a cliff at Sela, a mountain fortress in modern Jordan, after conquering the site. Both his conquest of the Edomite fortress and his carving of a monumental inscription displayed his military might. Sitting on top of a 600-foot-tall mountain, Sela was well fortified. A variety of natural rock formations, walls, and towers encircled the summit, and a large gatehouse guarded the only entrance to the site—reached by a single staircase carved into the cliff’s eastern site.

Nabonidus led an army up the staircase and defeated the fortress. Then, he carved a 10-by-6.5-foot inscription 300 feet above ground—halfway up the cliff! This monument contains a weathered inscription and depictions of a moon, solar disk, star, and King Nabonidus, wearing a long robe and conic crown and holding a staff in one hand. Although the text of the inscription is only partially preserved, it likely commemorates his victory.

The only way to enter the mountain fortress of Sela, Jordan, is to climb the staircase cut into a natural cleft in the rock on its eastern side. Photo: © Sela Archaeological Project (2015).

The Nabonidus Inscription was not easy to carve, and it is not easy to examine. Yet Rocío Da Riva of the University of Barcelona goes to great heights to study this inaccessible inscription in the November/December 2019 issue of Biblical Archaeology Review. In her article, “Dangling Assyriology,” she explains how she and a resourceful team managed to analyze the inscription.

Rocío Da Riva and David González dangle 300 feet above ground, as they study the Nabonidus Inscription at Sela, Jordan. Above them on the cliff, Raúl Mejías, Arcadio Noriega, and Alex López Estacio operate the tripod and ropes. Photo: © Sela Archaeological Project (2018).

From the first time she visited Sela in spring of 2014 to the moment when she inspected the inscription up close in the fall of 2018, Da Riva details the stages of her expedition. Here, the lengthy, thorough process is broken into 10 steps:

(1) First, Da Riva and a team visit Sela, Jordan, identify the location of the inscription, and explore Sela’s summit (2014).

(2) They form the Sela Archaeological Project and spend two seasons surveying Sela’s summit, taking soundings, and studying water management structures—to gain as much archaeological context for the inscription as possible (2015 & 2016).

(3) Back in Spain, Da Riva lectures and raises awareness about the Sela Archaeological Project and the challenges of accessing the Nabonidus Inscription. At one of her lectures, she meets Arcadio Noriega, an expert climber and amateur archaeologist (2017).

(4) Da Riva and Noriega assemble a team of professional climbers. They form a plan to reach the inscription and begin making preparations.

(5) They practice climbing and abseiling.

(6) She completes a massive amount of paperwork to enable the expedition.

(7) They practice some more.

(8) Then they travel to Sela, set up their equipment, and rappel down to study the inscription (2018).

(9) After that, they rappel down the rest of the cliff face to inspect it for evidence of how the Babylonians made the inscription, and they transverse Sela’s perimeter to verify that the rock-cut staircase is the only way to access the summit (2018).

(10) They share their exciting discoveries with the public.

To study the Nabonidus Inscription at Sela, Jordan, Rocío Da Riva and her team installed a Kong Cevedale tripod, which can lower and raise two people at the same time. Here, Alex López Estacio helps with the tripod and ropes. Photo: © Sela Archaeological Project (2018).

Sela is a difficult site to access, and its inscription is even more so. Yet This intrepid team did not let this stand in the way of archaeological investigation. As a result, they not only have gained new insight into the inscription, but they also have been able to determine how and why Nabonidus chose to carve his inscription in that spot. To see those answers and learn more about Da Riva’s innovative research, see her article “Dangling Assyriology,” published in the November/December 2019 issue of Biblical Archaeology Review.

Subscribers: Read the full article “Dangling Assyriology” by Rocío Da Riva in the November/December 2019 issue of Biblical Archaeology Review.

The post The Nabonidus Inscription at Sela appeared first on Biblical Archaeology Society.

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