Displaying 1 - 14 of 14 results
Many scholars agree on the odd symbols found over the years: they represent the human imprint left by Jewish Christians. But some others like Biblical minimalists question whether the unusual strokes of a seemingly Latin cross aren’t merely remnants from a painter cleaning his brush. Professor Strange will enlighten you with stories and images from many sites in and around Jerusalem, stressing the importance of archaeological methodology to come to a reasonable conclusion of what has been found.
In this lecture given to the American Academy of Arts and Sciences, UC San Diego professor Thomas Levy discusses how new digital technologies are transforming archaeology in the 21st century and helping to preserve the world’s cultural heritage. Using examples from various archaeological projects in the Holy Land, including his ongoing fieldwork at the ancient copper mining site of Faynan (Biblical Punon) in modern Jordan, Levy introduces viewers to the ever-expanding digital toolkit of modern archaeology, from LiDAR scanning and enhanced mapping techniques to 3D virtual recreations of excavation environments.
Recent events surrounding the “James ossuary” controversy and the discovery in the second Talpiot tomb of an image that is arguably one of “Jonah and the big fish” have sparked renewed consideration of the question of whether Jesus’ earliest followers left behind any distinctive archaeological remains. This lecture considers this century-old question and asks how the Talpiot discoveries are changing our perspective on the traditional evidence.
External origins and the displacement of nations have been themes exhibited throughout the Bible and studied through biblical archaeology. Dr. Bruce Routledge questions whether the role of Moab as portrayed in the Bible has helped or impeded with the archaeological study of Moab in the Iron Age, the period of the emergence of Israel. Routledge argues that “by not separating the Bible and archaeology in the first instance, we forgo not only the opportunity to understand and access an ancient world...but forgo the opportunity to learn anything new about the Bible itself.” With examples from his own research in south-central Jordan, Routledge supports his argument by examining the connections between the Bible and archaeology with and without the full understanding of either medium.
The Israelite exodus from Egypt is clearly the most important event in the Hebrew Bible, and yet there is presently no direct archaeological evidence to support the tradition, causing some scholars to question whether it was a historical event. Archaeology, however, can provide important background material that enables the events of the book of Exodus to be visualized, and discoveries at various sites in Egypt have made it possible to identify some of the places mentioned in Exodus. In this insightful lecture, Professor James Hoffmeier of Trinity International University reports on his archaeological excavations at Tell el-Borg as well as geological work in Sinai, sharing images of Egyptian iconography and inscriptions, plans and other fascinating visual materials.
This lecture sorts through the major scientific, historical and archaeological issues related to the “James ossuary” controversy and the ongoing debate over its authenticity. We examine the variety of media and academic responses to the first-century bone box inscribed “James, son of Joseph, brother of Jesus,” and clarify what we know about the box and its inscription, and what remains uncertain.
Since the public controversy over the Talpiot “Jesus” family tomb broke in 2007, much has happened behind the scenes. This presentation brings things up to date, examines what we know for certain about who may have been buried in the Talpiot tomb, and how new evidence is helping to separate mere speculation from solid historical and archaeological interpretation.
Professor Zuckerman highlights the exciting new ways that ancient technologies allow us to decipher ancient texts and artifacts. In this dynamic presentation, he literally shines a light on some of the most important inscriptions in the field of Biblical archaeology, from the Copper Scroll to Ugaritic texts. Zuckerman’s demonstration of the groundbreaking InscriptiFact software answers critical questions on ancient Jewish coinage, the Dead Sea Scroll scribes and much more.
Regular Biblical Archaeology Review contributor Mary Joan Winn Leith provides a fresh perspective on the language and imagery of the Book of Exodus by exploring ancient Egyptian iconography of power and authority. Through their acute awareness of Egyptian propaganda and art, the biblical writers and storytellers successfully inverted the very same imagery to illustrate Pharaoh’s ineptitude when confronted by Moses and the Israelite God Yahweh.
In this intriguing lecture, noted Biblical scholar and archaeologist Michael D. Coogan tackles the complex issue of Yahweh’s wives. According to Coogan, the issue of Yahweh’s wives, particularly the goddess Asherah, is a most interesting topic from the perspective of the history of religions, illuminated by both canonical and non-canonical sources, as well as archaeology. Coogan shares a number of fascinating images to support his notion that the “notoriously inconsistent” ancient Biblical texts need to be studied carefully, especially since so many today appeal to the Bible in support of their values.
Ancient Israel’s Exodus from Egypt, rather than being a single, momentous event that can be confirmed through archaeology, should be viewed as a deep-seated cultural memory that allowed disparate groups of highland villagers and escaped Canaanite slaves to coalesce into a single people. How this story arose and why the early Israelites adopted this memory are key questions, which find coherent answers in the relationship between Canaan and the Egyptian empire of the Late Bronze Age. By fusing historical and fictional memories, the story created the necessary social context for the birth of Israel as a people.
A vexing irony inhabits the Book of Deuteronomy. On the one hand, the book makes exclusive worship at a single site chosen by Israel’s God Yahweh the defining criterion of community faithfulness. On the other hand, the book fails to identify the sanctuary’s location. The quest to resolve this conundrum has directed scholarly attention to Shechem, Shiloh, Bethel, Gilgal, Gerizim, and, most recently, Mt. Ebal—all sacred sites identified in early Israel’s settlement traditions. This lecture reviews linguistic, historical and archaeological evidence that may help us identify where Deuteronomy’s “place of the name” was actually located.
Speculating on the whereabouts of the Ten Lost Tribes of Israel has been popular for longer than the search for the Ark of the Covenant and the Holy Grail. Suggestions for where they ended up have ranged from America and Britain to India and Africa, and virtually every place in between. However, few proper investigations of this “mystery” have been conducted. Now, utilizing three separate and completely independent sources—the Biblical account, contemporary neo-Assyrian inscriptions, and archaeological remains from both the northern kingdom of Israel and the southern kingdom of Judah—it can be confidently shown that the Ten Tribes of Israel were never lost.
Despite an appearance of simplicity, the Biblical narratives are often complicated stories. In the full-length video lecture “Abraham and the Binding of Isaac,” Ziony Zevit examines the context of one of the best-known narratives of the Hebrew Bible, enabling you to experience a worldview very different than our own.
The Binding of Isaac (the Akedah), a story in which God asks Abraham to sacrifice his son, Isaac, is one of the most perplexing narratives in the Hebrew Bible. In the lecture “Abraham and the Binding of Isaac”—filmed exclusively for the Biblical Archaeology Society and now available in the BAS Library—Prof. Zevit examines some of the most common questions concerning this story, such as: “Why did Abraham go along with God without question or comment?” and “Why did Isaac not fight Abraham but instead lay meekly down?”