Tuesday, January 21, 2014

Is This Coin Samson's?


Does this coin found near Jerusalem prove that Samson lived... and that he did fight the lion?

PUBLISHED: 11:58 GMT, 31 July 2012 | UPDATED: 11:59 GMT, 1 August 2012
Clue: Scholars say the scene shown on the artifact recalls the story in Judges of Samson fighting a lion

Clue: Scholars say the scene shown on the artifact recalls the story in Judges of Samson fighting a lion
A tiny seal has been uncovered that could be the first archaeological evidence of Samson, the Biblical slayer of Philistines.
Archaeologists discovered the ancient artifact while excavating the tell of Beit Shemesh in the Judaean Hills near Jerusalem, Israel.
It appears to depict the Old Testament story of Samson, whose might was undone by his lust for the temptress Delilah, and his fight with a lion.
The seal, which measures less than an inch in diameter, shows a large animal with a feline tail attacking a human figure.
The seal was discovered at a level of excavation that dates it to roughly the 11th century BC, when Israelite tribes had moved into the area after Joshua's conquest of Canaan.
It was a time when the Jews were led by ad hoc leaders known as judges, one of whom was Samson.
The location of the find was close to the River Sorek that marked the boundary between the Israelites and their Philistine foes, The Daily Telegraph reported.
The location also indicates that the figure on the seal could represent Samson, according to Israeli archaeologists Professor Shlomo Bunimovitz and Dr Zvi Lederman.
Beit Shemesh is regularly mentioned in the Old Testament, most notably in chapter 6 of the book of Samuel I - the ruler of Israel immediately after Samson - as being the first city encountered by the ark of the covenant on its way back from Philistia after having been captured by the Philistines in battle.

Find: The ruins of the ancient biblical city in the tell of Beit Shemesh, located near the modern city

Find: The ruins of the ancient biblical city in the tell of Beit Shemesh, located near the modern city

Samson and the lion

The Israelite hero Samson, having been betrayed by Delilah and taken prisoner and blinded by the Philistines, regains his strength and brings the Temple of Dagon

Bible stories: Samson discovered his strength by fighting a lion (left). Having been betrayed by Delilah and taken prisoner and blinded by the Philistines, he regains his strength and brings down the Temple of Dagon (right)
Alternatively, it suggests that tales of a hero strong enough to fight a lion circulated at the time of the judges, one that then morphed into the story of Samson.
One of the most compelling characters in the Old Testament, Samson was said to have been given supernatural strength by God to allow him to overcome his enemies
He discovered his strength when he was accosted by a lion on his way to propose to a Philistine woman, killing it with his bare hands.
More...

SAMSON IN POPULAR CULTURE

Handel wrote his oratorio Samson in 1743.
Camille Saint-Saƫns wrote an opera, Samson et Dalila between 1868 and 1877.
John Milton wrote the play Samson Agonistes, which contains the famous line 'Eyeless in Gaze, at the mill with slaves', in reference to his time in captivity.
British rock band Procol Harum wrote a song called As Strong as Samson.
Bob Marley's song Rastaman Live Up contains the line 'Samson slew the Philistines with a donkey jawbone'.
At the wedding, Samson infuriates the Philistines by telling them a riddle. They threaten his new wife for the answer, which she gives them. At this Samson flew into a rage and killed 30 Philistines.
He then goes on the run, and after being chased to a cave in the rock of Etam he kills 1,000 more of the Philistines who had come to capture him, using the jawbone of an ass.
He then falls in love with a woman, Delilah, at the Brook of Sorek.
The Philistines approach Delilah and induce her (with 1100 silver coins each) to try to find the secret of Samson's strength.
Samson, not wanting to reveal the secret, teases her, telling her that he will lose his strength should he be bound with fresh bowstrings.
She does so while he sleeps, but when he wakes up he snaps the strings. She persists, and he tells her he can be bound with new ropes.
She ties him up with new ropes while he sleeps, and he snaps them, too.
She asks again, and he says he can be bound if his locks are woven together.She weaves them together, but he undoes them when he wakes.
Eventually Samson tells Delilah that he will lose his strength with the loss of his hair.
Delilah calls for a servant to shave Samson's locks and he is captured by the Philistines,who blind him, taken to Gaza, imprisoned, and put to work grinding grain.
He won redemption only in death when he regained his strength one final time to bring the Temple of Dagon down on his tormentors.

The ancient city of Beit Shemesh is regularly mentioned in the Bible. Its ruins lie near the modern city of the same name

The ancient city of Beit Shemesh is regularly mentioned in the Bible. Its ruins lie near the modern city of the same name
Discovery: The coin was found by Professor Shlomo Bunimovitz (right) and Dr Zvi Lederman (left)

Discovery: The coin was found by Professor Shlomo Bunimovitz (right) and Dr Zvi Lederman (left)
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Read more: http://www.dailymail.co.uk/sciencetech/article-2181404/Israeli-scholars-claim-uncovered-archaeological-evidence-Samson.html#ixzz2qzheJ7rj Follow us: @MailOnline on Twitter | DailyMail on Facebook

Samson and the Gate of Gaza

 

By MALIN GRUNBERG BANYASZ
Monday, August 12, 2013
 
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At the site of Huqoq, in Israel’s Galilee region, Jodi Magness of the University of North Carolina at Chapel Hill has discovered a mosaic depicting Samson. The fifth-century work shows him carrying the gate of Gaza on his shoulders—a scene from Judges 16:3.

Another Samson mosaic was found there last year, suggesting the synagogue had been decorated with a pictorial cycle, the first of its kind uncovered in Israel.

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Taken from: http://www.archaeology.org/issues/103-1309/trenches/1144-samson-mosaic-discovered-in-galilee

 

Mosaics of Huqoq

By MALIN GRUNBERG BANYASZ
Friday, October 05, 2012
 
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In June 2012, Jodi Magness of the University of North Carolina at Chapel Hill began her second season of excavation in the village of Huqoq, in Israel’s lower eastern Galilee. There, in the remains of a Late Roman or Byzantine synagogue, she discovered an extraordinary mosaic depicting female faces flanking a medallion with Hebrew or Aramaic inscriptions. In another area of the floor, Magness uncovered an image of the Biblical judge Samson placing torches between foxes’ tails. Although archaeologists have found mosaics in three other synagogues in this area of the Galilee, the example from Huqoq is unprecedented—it’s the earliest securely identified image of Samson in a synagogue in Israel. “This scene comes right from Judges 15:4,” says Magness, “and shows Samson taking revenge on the Philistines, the Israelites’ traditional enemy.” It’s also interesting that in the Wadi Hamam synagogue only a few miles away, archaeologist Uzi Leibner of the Hebrew University of Jerusalem found a mosaic in 2008 that he thought might also depict Samson. By comparing the clothing and size of the figures—both are portrayed as giants—it’s now possible to identify the Wadi Hamam image as Samson as well. The question remains, though, whether Samson had a special significance in this area of Israel.

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Taken from: http://www.archaeology.org/issues/54-1211/from-the-trenches/225-from-the-trenches-mosaics-of-huqoq

Friday, January 3, 2014

Sennacherib Campaigning in Judah Mid-Way Through Reign of Sargon II



 
 
{Read this most important article by G. Gertoux that comes closer to our view that Sargon II and Sennacherib were simply the same ruler}









 Abstract 
 
The traditional date of 701 BCE for Sennacherib's campaign to Judah, with the siege of Lachish and Jerusalem and the Battle of Eltekeh, is accepted by historians for many years without notable controversy. However, the inscription of Sargon II, found at Tang-i Var in 1968, requires to date this  famous campaign during his 10th campaign, in 712 BCE, implying a coregency with Sennacherib from 714BCE. A thorough analysis of the annals and the reliefs of Sargon and Sennacherib shows that there was only one campaign in Judah and not two.The Assyrian assault involved the presence of at least six kings (or similar): 1) taking of Ashdod by the Assyrian king Sargon II in his 10th campaign, 2) taking of Lachish by Sennacherib during his 3rd  campaign, 3) siege of Jerusalem dated 14th year of Judean King Hezekiah; 4) battle of Eltekeh led by  Nubian co-regent Taharqa; 5) under the leadership of King Shabataka during his 1st year of reign; 6) probable disappearance of the Egyptian king Osorkon IV in his 33rd year of reign. This conclusion agrees exactly with the biblical account that states all these events occurred during the 14th year of Judean King Hezekiah dated 712 BCE (2Kings 18:13-17, 19:9; 2Chronicles 32:9; Isaiah 20:1, 36:1, 37:9).
 
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Wednesday, January 1, 2014

Census of Caesar Augustus


 

Ancient History, Archaeology and the Birth of Jesus Christ

 
 
By Daryn Graham

Even though the countless Christians throughout the ages have differed significantly from person to person, all have but one true test of faith and that is the belief in Jesus Christ being none other than the Son of God, and indeed, God himself. According to the Bible which contains the earliest surviving accounts of Jesus life, Christ was born in a stable in Bethlehem in the Roman province of Judaea, during which time a census was being taken. Of course, once we determine exactly which census that was we can also discover the precise date for Jesus’ birth. But as to which census that was has left many an accomplished modern historian without an answer. However, doubting the accuracy of the Bible on these grounds is literally jumping hastily to unnecessary conclusions. As with so many things ancient, a little investigative work can help to fill in the picture. As I will now explain, the birth of Jesus Christ as told of in the Bible is firmly rooted in solid historical facts, and this is true also of the census during that humble, yet historically momentous and epoch-making birth.

The Census

The problem many historians in the past have faced is that the most common English translations of Luke’s gospel’s description of the census can be translated several ways. But, of course, considering millennia have passed since Luke wrote it, it is forgivable that some things have been lost in translation. The common NIV translation reads: “Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria) And everyone went to his own town to register.”[1] The problem for past historians is that the particular detail regarding Quirinius in this NIV translation can not have been the intended meaning by Luke. True, there was a census in Judaea during Quirinius’ governorship which began in 6AD,[2] but it was certainly not of the entire Roman Empire. The 1st century AD Jewish historian Josephus made that crystal clear by writing Quirinius’ census was confined only to Syria to determine the local inhabitants’ tax payments.[3] Of course, it is unlikely that Luke, who was a meticulous historian, was incorrect – it is rather that case that the translation itself is incorrect. But considering that even the influential, though at times unreliable, 4th century AD Christian historian Eusebius’ Ecclesiastical History maintained this reading[4] it is understandable that it has gained so much credibility.

We can be sure of Luke’s true meaning when we consider the following. There are two other translation possibilities raised by experts, the second of which discussed here is perfectly consistent with archaeological and historical records and is, I firmly believe, Luke’s intended translation. But for the sake of interest, we will look at both. The first possibility some say should read: “This first census was taken when Quirinius was governor”.[5] But this is on very shaky ground. For one thing it is known by historians that it was not the first census decreed. The Res Gestae Divi Augusti, (The Accomplishments of the Divine Augustus) written by the Roman Emperor Augustus Caesar himself, shows that Augustus carried out previous censuses in 28BC and again in 8BC[6] – years before Quirinius’ governorship of Syria. The Res Gestae was written by Augustus in his final years in the early 1st century AD and was inscribed on the walls of temples around the empire. It has been preserved for us today in the temple of Rome and Augustus at Ancyra (Ankara in modern Turkey). Fragments from Pisidia (also in modern Turkey) have also survived. It is doubtful Luke, who wrote his Gospel only about 50 years later, was not aware of such facts as the ones recorded in Augustus’ Res Gestae. But the second alternative translation held by some experts and very much so myself to be Luke’s intended one, however, makes all of the ancient evidence fall into place with Luke’s original meaning, showing that his Gospel is historically precise and grounded in solid fact. According to this translation the census described by Luke originally in ancient Greek was not taken ‘while Quirinius was governor’ but ‘before Quirinius was governor’.[7]

In regard to which of Augustus’ censuses before Quirinius’ governorship Luke could have referred to, the solution is crystal clear. The 28BC census was taken of Roman citizens alone, so that one is ruled out. However the 8BC census, which was not only for Roman citizens, but also for the whole empire’s population, is exactly like the one Luke referred to. Inscriptions discovered in Spain, Cyrene and Turkey show that the purpose of it was for everyone in the empire to register their allegiance to Augustus – an effort that resulted in a large measure of peace throughout the Roman world. An inscription from Turkey reads, “I will be loyal to Caesar Augustus and to his children and descendants all my life in word, in deed, and in thought.”[8] Another from Spain says, “Of my own volition I express my regard for the safety, honor and victory of the Emperor Caesar Augustus…”[9] The wording of the oath of allegiance in Judaea was probably somewhat similar to these. Incidentally, in later years the Romans conducted such censuses to determine taxes, but that was not yet the case of the actual one we are looking at. So, the translation that the census Luke referred to was the one before Quirinius’ term holds up to scrutiny, and that it involved ‘entire Roman world’ is verified by the archaeological findings.

You may be wondering, as have I in the past, why Luke bothered to describe the registration ‘before Quirinius’ at all – why not write who really was governor of Syria at the time of the 8BC census? There is a good answer for that. The ‘entire Roman world’ census Luke referred to was a huge undertaking that spanned years under many governors throughout the whole massive empire. Papyrus found in Egypt a century ago show it took place there in 9BC,[10] while inscriptions discovered more recently indicate it was conducted in Cyrene around 7BC,[11] Spain in 6BC[12] and Paphlagonia (in northern Turkey) in 3BC.[13] As to when it took place in Judaea, Josephus, is of help. He stated Judaea registered during Saturninus’ governorship of 8-6BC, adding that the census there was brought to a close nearly a year prior to the end of that governorship.[14] Given that in those times the period for registration lasted for a whole year, this means that Saturninus began conducting it soon after he entered office in 8BC. As you can appreciate, it must have been so much easier for Luke, then, to simply use the basic terms he did than go into such endless particulars his audience would have been quite familiar with anyway.

As to what was involved in that census, Luke summed it up well – “everyone went to his own town to register”.[15] By comparing this statement with the archaeological evidence, it is clear, thankfully, that in this case nothing at all is lost in translation. Papyri preserved in Egyptian sands are impressive in number and a few even show what was involved in a Roman census. In one papyrus, recording an edict for a census by a Roman governor of Egypt in 104AD, all Egyptians were required to return to their hometowns for registration. It even states “anyone found without a permit [to stay away from their hometown] thereafter will be severely punished”.[16]

In those days it was essential for the Romans to maintain ties between its empire’s population and their homelands in order to sustain the local economies. In that way landlords had a ready and constant supply of tenants. A census was one means of achieving that end. Although Joseph lived in Galilee when Augustus ordered his census, his lineage went back to King David, and hence he had to travel to Bethlehem, David’s hometown.[17] But of course, as always, there were some exceptions to the rule. In Alexandria, Egyptians needed to remain there to keep the city going could obtain permits to stay there to register.

Luke’s remark that ‘everyone went to his own town’ is also historical. In an actual census declaration preserved on papyrus from the Egyptian village of Bacchias dated to 91AD it is clear that the male head of the household took himself and his family to his own hometown where he registered himself firstly, then his house, and then his family. In the case of that particular declaration, it was written down by a village secretary because those registering were illiterate.[18] In Joseph’s case, though, he may have possessed the literary skills to write his own declaration. As a carpenter, Jew, and inhabitant of the Galilee during his time he could have been well-versed in geometry and the Jewish scriptures.[19] Jesus’ ability to read may also be a strong indication that the rest of their family, including Joseph, could also read and write.

This all means that Luke’s gospel is much more than a collection of stories. Its narrative is factual and reliable. As Luke wrote, Jesus must have been born sometime between early 8BC to early 7BC during the empire-wide registration conducted before Quirinius’ governorship of Syria. Of course, I would love to take the credit for determining this approximate date of Jesus’ birth, but I must confess I am not the first by a long stretch. The famous ancient Christian Tertullian, a legal expert from northern Africa, writing over a century earlier than Eusebius a few years after the turn of the 3rd century AD, recorded that indeed Jesus was born during Saturninus’ governorship of Judaea.[20] This is important because Tertullian had valuable access to official Roman records and was thus in a perfect position to know such a fact.

In case you were wondering, as for why the turning of our era takes place in our calendar 8 years later - it is actually a mishap. In the 6th century AD, the monk Dionysius, while reforming the calendar, wrongly dated some key historical events, and so his miscalculations are with us today.
But besides Luke’s gospel, another Biblical book also describes events surrounding Jesus’ birth – the Gospel of Matthew – and it is also very useful. This gospel provides us with valuable insight into the life of Jesus since Matthew was a disciple of Jesus himself. Like Luke, Matthew wrote that Jesus was born in Bethlehem. He also wrote that he was born during the reign of Herod the Great, who ruled Judaea during Saturninus’ governorship during the census mentioned by Luke. So given Luke’s gospel’s trustworthiness, that Matthew’s one agrees with it places it too on solid historical ground.
 
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Daryn Graham is the holder of a Bachelor of Arts Degree in History as well as a Diploma of Education from Macquarie University, Sydney, Australia. He has also received the Preliminary Theological Certificate from Moore Theological College, Sydney. Currently, Daryn is completing a Master of Arts Degree in Ancient World Studies at the University of Sydney, and he is also an author for Archaeological Diggings magazine, a bi-monthly publication on ancient topics including those Biblically related. If you would like to find out more about Archaeological Diggings, feel free to go to www.diggings.com.au[1] Gospel of Luke, 2. 1-3.
[2] Acts of the Apostles, 5. 37. Josephus, Jewish Antiquities, 17. 13. 5.
[3] Josephus, Jewish Antiquities, 17. 13. 5., 18. 1. 1.
[4] Eusebius, Ecclesiastical History, 1. 5.
[5] Lewis, N., & Reinhold, M., (eds.) Roman Civilization: Selected Readings, vol 2 (New York: Columbia University Press, 1990) p308.
[6] Res Gestae Divi Augusti, 8.
[7] Barnett, P., Is the New Testament History? (Sydney: Aquila Press, 2004) p111.
[8] Lewis, N., & Reinhold, M., (eds.) Roman Civilization: Selected Readings. Vol 1. (New York: Columbia University Press, 1990) p589.
[9] Ibid., 590.
[10] Ramsay, W., The Bearing of Recent Discovery on the Trustworthiness of the New Testament (London: Hodder and Stoughton, 1915) p255f.
[11] Lewis, N., & Reinhold, M., op cit., p592.
[12] Ibid., p589-590.
[13] Ibid., p588-589.
[14] Josephus, Jewish Antiquities, 17. 2. 4. According to Josephus (Jewish Antiquities, 17. 4. 3.) Saturninus’ replacement by another governor, Varus, in 6BC, took place at least 7 months after the conclusion of the census conducted by Saturninus, meaning it must have been carried out between 8 and 7BC given that they took up a whole year in Roman times.
[15] Gospel of Luke, 2. 3.
[16] Lewis & Reinhold, op cit., Vol 2., p308-309.
[17] 1 Samuel, 16.
[18] Lewis & Reinhold, Vol 2., p309.
[19] Millard, A., ‘Literacy in the Time of Jesus’, in BAR July/August 2003, pp37-45.
[20] Tertullian, Against Marcion, 4. 19.
 
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For rest of article, see: http://thebirthofjesuschrist.blogspot.com.au/