The god Horus Protecting King Nectanebo II

October 21, 2014

The god Horus, symbolized by the falcon, had a very close relationship with the Pharaoh in Egyptian mythology. Pharaoh was believed to be the god-king, and “was regarded as the god Horus incarnate” (Bible and Spade 1990, vol. 3, no4, p. 111).

Our photo shows the Egyptian god Horus protecting King Nectanebo II. He reigned during the Late Period, Dynasty 30, 360-343 BC. This statue is said to be from Heliopolis, Egypt.

Egyptian god Horus. Metropolitan Museum. Photo by Leon Mauldin.

Egyptian god Horus. Metropolitan Museum. Photo by Leon Mauldin.

The king holds a sword in his left hand. This statue is on view in Gallery 128 in the Metropolitan Museum of Art, New York. Click image for larger view.


The Goddess Sakhmet

October 9, 2014

During Egypt’s New Kingdom Period, in the 18th dynasty, Amenhotep III (ca. 1390-1352 BC) commissioned hundreds of statues of the goddess Sakhmet for his mortuary temple in western Thebes. These statues were intended as monumental prayers to appease the goddess and guarantee peace and health.

Goddess Sakhmet. Metropolitan Museum, NY. Photo by Leon Mauldin.

Goddess Sakhmet. Metropolitan Museum, NY. Photo by Leon Mauldin.

“The goddess Sakhmet represents the forces of violence, disaster, and illness. Her lion’s head expresses her potentially fierce and destructive character and, appropriately, her ancient Egyptian name, Sakhmet, means ‘the powerful one.’ The sun disk on her head identifies the goddess as the daughter of the sun god Re” (from museum placard).

This puts me in mind of what YHWH said prior to the 10th of the ten plagues of Egypt: “and on all the gods of Egypt I will execute judgments: I am the LORD” (Ex. 12:12).

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Temple Inscription Fragment

September 15, 2014

Some biblical texts are especially illuminated by archaeological finds. For example, Acts 21:28 records the false charge against Paul, “He also brought Greeks into the temple and has defiled this holy place” (v.28). The next verse shows this they “supposed” (NET “assumed). Ephesians 2:14 speaks of Jesus’ death breaking down “the middle wall of separation” between Jews and Gentiles.

Temple Inscription Fragment. Israel Museum. Photo by Leon Mauldin.

Temple Inscription Fragment. Israel Museum. Photo by Leon Mauldin.

Our photo shows one of the warnings posted marking the boundary within the temple complex beyond which no Gentile could proceed. The inscription read, “NO FOREIGNER IS TO GO BEYOND THE BALUSTRADE AND THE PLAZA OF THE TEMPLE ZONE. WHOEVER IS CAUGHT DOING SO WILL HAVE HIMSELF TO BLAME FOR HIS DEATH WHICH WILL FOLLOW.”

A complete tablet is housed in the Istanbul Museum, and can be seen in a previous post here.

So the Acts 21 text means that Paul was charged with taking a Gentile beyond the balustrade marked off by signs just like this one.

The Ephesians 2 text shows that with Jesus’ death on the cross, reconciliation is made possible between men (Jew and Gentile) and God, and those reconciled unto God are reconciled to each other. The reconciled are in one body (the church, Eph. 1:22-23). That distinction epitomized by the wall of separation, and reflected by these warning signs, has been removed.


Balance and Caution in Use of Archaeology

September 4, 2014

A question from a friend:

It concerns the crossing of the Red Sea. There is an awful lot of talk about the “traditional” Red Sea crossing maps versus the so-called “archaeological findings” purportedly found at the Gulf of Aqaba.

. . . However, some of our brethren have begun using maps and pictures that show what is believed to be possibly the “real Mt. Sinai” with charred rock covering its cap, a “split rock” in the wilderness, chariot wheels, etc… (I’m not buying it.) All of these things I see look like the work of Ron Wyatt, but all sorts of people have these things on their internet sites.

. . . All of that said, I was wondering if you had any material or resources dealing with the subject head on. I do not plan on making this an issue… nor do I plan on bringing anyone else’s name into the mix. I would just like to be able to give a “ready defense” if I am ever called upon. I’d greatly value your input on the matter. Thank you.
Others more qualified that I have dealt with the claims of Mr. Wyatt. As a starting point I can recommend the following sources: Ferrell Jenkins has an article entitled, “Pharaoh’s Chariot Wheels and Other Things that Won’t Float — Examining the Claims of the Late Ron Wyatt ,” that you can access here, plus another article entitled, “Pseudo Archaeologists”here. These articles have numerous related links for further reading. Additionally I would recommend Gordan Franz’s site, Life and Land, here. Use the search box. He has several entries under “Cracked Pot Archaeology.” The use of caution in using Mr. Wyatt’s material/claims would be prudent.
While no one can be certain of the exact location of Israel’s crossing. the best evidence would be somewhere along the Suez.

From Sinai looking across Suez to Egypt. Photo by Leon Mauldin.

I took the above photo in 2003, having crossed the Suez. We are standing on the Sinai side looking back across Egypt.

I personally conclude that the traditional Mt. Sinai (Jebel Musa) best fits the biblical criteria.

The above info was posted Sept. 28, 2013.

See Ferrell Jenkins’ current post, “The Route of the Exodus and the Location of Mt. Sinai,” for a number of links and as well as balanced observations. I recommend it. Click here.

Click photo for larger view.


Follow-up on Bethlehem of Galilee–Reader Response

September 2, 2014

In our previous post (click here) on Bethlehem of Galilee we referenced Ibzan (of Judges 12:8-10) of Bethlehem and observed: “Very likely this is the Bethlehem of Galilee, not the Bethlehem of Judah.” A reader asks, “I’ve learned about the existence of this town sometime ago, but I’ve never found out WHY it is likely that this Bethlehem is Ibzan’s hometown. Which arguments support this assumption?”

That is a good question. First, remember that Joshua 19:15 lists Bethlehem among other cities Zebulun inherited.

Wolf, in The Expositor’s Bible Commentary observes, “The Zebulun location is favored because the southern city is usually identified as “Bethlehem in Judah” (17:7-9; 19:1-2, 18)” (Vol. 3, p.459). Note that is the wording repeatedly in each of these verses. It seems consistent that when the southern Bethlehem is intended, it is indicated, for example, Judges 17:7: “Now there was a young man from Bethlehem in Judah, of the family of Judah, who was a Levite; and he was staying there” (NASB). Note the rendering of the KJV: “And there was a young man out of Bethlehemjudah of the family of Judah, who was a Levite, and he sojourned there.”

Keil & Delitzsch: “Ibzan sprang from Bethlehem,—hardly, however, the town of that name in the tribe of Judah, as Josephus affirms (Ant. v. 7, 13), for that is generally distinguished either as Bethlehem ‘of Judah’ (Judg. 17:7, 9; Ruth 1:2; 1 Sam. 17:12), or Bethlehem Ephratah (Micah 5:1), but probably Bethlehem in the tribe of Zebulun (Josh. 9:15)” (Vol 2, p. 287). To the Micah passage we could add Gen. 35:19: “So Rachel died and was buried on the way to Ephrath (that is, Bethlehem)” (see also Gen. 48:7).

Pulpit Commentary: “But as Bethlehem of the tribe of Judah is generally called Bethlehem of Judah, or Bethlehem-Ephratah, and as Elon and Abdon were judges in North-East Israel, it is perhaps more probable that Bethlehem of Zebulun is meant” (p. 136). In his comment above, author A.C. Hervey is making two points: the fuller designation (of Judah or Ephratah) is used when Bethlehem of the south is intended, and second, the context of Judges 12:8-10. Verse 11 mentions Judge Elon of Zebulun, and Judge Abdon (vv. 13-15), on the border between Ephraim and Manasseh. While it is not conclusive proof, Ibzan’s placement in the text is in the context of judges to the north. Note in this connection that Butler, in the Word Biblical Commentary observes, “The context appears to point to the northern location. . .” (Vol. 8, p. 297).

Avraham Negev states regarding Bethlehem of Galilee: “A town in the territory of Zebulun, (Josh. 19:15), the birth-place of the judge Ibzan and the place where he was buried (Judg. 12:8–10)” (The Archaeological Encyclopedia of the Holy Land).

While I do not think that truth is determined by the number of people who advocate a particular position, it is true that the majority of scholars favor Bethlehem of Zebulun of Galilee as best fitting the text and context of Judges 12:8-10.

Bethlehem of Galilee. Further remains from the Templars. Photo by Leon Mauldin.

Bethlehem of Galilee. Further remains from the Templars. Photo by Leon Mauldin.

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Bethlehem of Galilee

August 28, 2014

In studying the book of Judges, brief mention is made of Ibzan of Bethlehem. The text notes that he had 30 sons and 30 daughters, and states that he judged Israel for seven years (Jud. 12:8-10). Very likely this is the Bethlehem of Galilee, not the Bethlehem of Judah, the latter being remembered of course as the birthplace of Jesus (Micah 5:2; Matt. 2:1). There were two biblical cities named Bethlehem. This is why the Bible is very specific in clarifying that Jesus was born in Bethlehem of Judah in these texts.

Joshua 19 describes the inheritance of Zebulun (of Galilee) and Bethlehem is included in the list: “Included also were Kattah and Nahalal and Shimron and Idalah and Bethlehem; twelve cities with their villages” (v.15). Note the location of the map here:

Bethlehem of Galilee. Map by BibleAtlas.org.

Bethlehem of Galilee. Map by BibleAtlas.org.

Here is a shot of the city sign upon entering from the south.

Bethlehem of the Galilee sign. Photo by Leon Mauldin.

Bethlehem of the Galilee sign. Photo by Leon Mauldin.

The earlier presence of the Templars may still be seen.

Bethlehem Templar Folk House. Photo by Leon Mauldin.

Bethlehem Templar Folk House. Photo by Leon Mauldin.

Today Bethlehem of the Galilee is a moshav, a cooperative agricultural community of individual farms.

Pasture in Bethlehem. Photo by Leon Mauldin.

Pasture in Bethlehem. Photo by Leon Mauldin.

Cattle at Bethlehem. Photo by Leon Mauldin.

Cattle at Bethlehem. Photo by Leon Mauldin.


Goddess Artemis at Vatican Museum

August 23, 2014

There is a statue of the goddess Artemis housed in the Vatican Museum.

Goddess Artemis in Vatican Museum. Photo by Leon Mauldin.

Goddess Artemis in Vatican Museum. Photo by Leon Mauldin.

This is the goddess mentioned in Acts 19, in the context of Paul’s preaching efforts at Ephesus:

About that time there occurred no small disturbance concerning the Way. For a man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; these he gathered together with the workmen of similar trades, and said, “Men, you know that our prosperity depends upon this business. You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all. Not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship will even be dethroned from her magnificence.” When they heard this and were filled with rage, they began crying out, saying, “Great is Artemis of the Ephesians!” (verses 23-28).

The ISBE has this info:

She may, however, be identified with the Cybele of the Phrygians whose name she also bore, and with several other deities who were worshipped under different names in various parts of the Orient. In Cappadocia she was known as Ma; to the Syrians as Atargatis or Mylitta; among the Phoenicians as Astarte, a name which appears among the Assyrians as Ishtar; the modern name Esther is derived from it. The same goddess seems to have been worshipped by the Hittites, for a female deity is sculptured on the rocks at Yazili Kaya, near the Hittite city of Boghazkeui. It may be shown ultimately that the various goddesses of Syria and Asia Minor all owe their origin to the earlier Assyrian or Babylonian Ishtar, the goddess of love, whose chief attributes they possessed. The several forms and names under which she appears axe due to the varying developments in different regions.

Tradition says that Diana was born in the woods near Ephesus, where her temple was built, when her image of wood (possibly ebony; Pliny, NH, xvi. 40; Acts 19:35) fell from the sky. Also according to tradition the city which was later called Ephesus was founded by the Amazons, and Diana or Cybele was the deity of those half-mythical people. Later when Ephesus fell into the possession of the Greeks, Greek civilization partly supplanted the Asiatic, and in that city the two civilizations were blended together. The Greek name of Artemis was given to the Asiatic goddess, and many of the Greek colonists represented her on their coins as Greek. Her images and forms of worship remained more Asiatic than Greek. Her earliest statues were figures crudely carved in wood. Later when she was represented in stone and metals, she bore upon her head a mural headdress, representing a fortified city wall; from it, drapery hung upon each side of her face to her shoulders. The upper part of her body was completely covered with rows of breasts to signify that she was the mother of all life. The lower arms were extended. The lower part of the body resembled a rough block, as if her legs had been wrapped up in cloth like those of an Egyptian mummy. In later times her Greek followers represented her with stags or lions standing at her sides. The most renowned of her statues stood on the platform before the entrance to her temple in Ephesus. As the statues indicate, she impersonated the reproductive powers of men and of animals and of all other life.

We have previously referenced Artemis in posts here, here, here and here.

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Michelangelo’s Moses

August 22, 2014

One of the innumerable attractions in Rome is Michelangelo’s Moses, housed in the Church of San Pietro in Vincoli.

Church of San Pietro in Vincoli, Rome. Photo ©Leon Mauldin.

Church of San Pietro in Vincoli, Rome. Photo ©Leon Mauldin.

The main attraction inside is the statue of Moses, sculpted by Italian High Renaissance artist Michelangelo Buonarroti, creating this work in the years 1513-1515. This sculpture was originally commissioned in 1505 by Pope Julius II for his tomb.

Michelangelo's Moses, 1513-1515. In Rome. Photo ©Leon Mauldin.

Michelangelo’s Moses, 1513-1515. In Rome. Photo ©Leon Mauldin.

Moses is here depicted as seated, holding the two tablets of stone. Some suggest the intensity portrayed is meant to represent his holy anger when he cast down the stones upon being confronted with Israel’s idolatry.

Moses is seen here with horns on his head. This is based on a rendering in the Vulgate, the Latin translation of the Bible in use during Michelangelo’s time. The text of our English Standard Version renders Exodus 34:29, which speaks of Moses coming down from Mt. Sinai after talking with God, says, “When Moses came down from Mount Sinai, with the two tablets of the testimony in his hand as he came down from the mountain, Moses did not know that the skin of his face shone because he had been talking with God.” The Latin Vulgate renders the Hebrew word qaran, “to shine” as “horned.” Hence the horns on Michelangelo’s Moses.

The statue stands 8 feet, 4 inches and is made of solid marble.

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Forum of Julius Caesar

August 20, 2014

During our recent tour of Italy we were able to take some photos of the Forum of Julius Caesar, the first of the Imperial Forums. Construction was begun by Caesar in 54 BC (Rome: Oxford Archaeological Guides). This is the location where the senate would meet before him. It was also here that Caesar built the Temple of Venus Genitrix.

The temple (Fig. 62) was introduced to Caesar’s original plan at a slightly later stage. It was vowed by Caesar the night before the Battle of Pharsalus in 48 BC, during his civil war with Pompey, to win over Pompey’s favoured goddess Venus Victrix, though when inaugurated in 46 BC (while still unfinished) it actually honoured her as Venus Genetrix, ‘universal mother’, from which Julius Caesar’s family (and thus all the emperors from Augustus to Nero) claimed descent (ibid.)

Forum of Julius Caesar. Photo ©Leon Mauldin.

Forum of Julius Caesar. Photo ©Leon Mauldin.

The three Corinthians columns were added at the time of Hadrian.


Mamertine Prison in Rome

July 24, 2014

It is not unusual for a tour group to discuss what was their favorite or most meaningful location/event during their trip. On our recent “Highlights of Italy Tour,” many of our group cited the Mamertine Prison in Rome as being at the top of their list. To be able to walk down to the dark prison cell, and recall Paul’s last words in 2 Tim. 4, really enhances one’s understanding of the text and of Paul’s circumstances:

6 For I am already being poured out as a drink offering, and the time of my departure is at hand. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. 9 Be diligent to come to me quickly; 10 for Demas has forsaken me, having loved this present world, and has departed for Thessalonica — Crescens for Galatia, Titus for Dalmatia. 11 Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry. 12 And Tychicus I have sent to Ephesus. 13 Bring the cloak that I left with Carpus at Troas when you come — and the books, especially the parchments. 14 Alexander the coppersmith did me much harm. May the Lord repay him according to his works. 15 You also must beware of him, for he has greatly resisted our words. 16 At my first defense no one stood with me, but all forsook me. May it not be charged against them. 17 But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. And I was delivered out of the mouth of the lion. 18 And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen! (2 Tim. 4:6-18).

Mamertine Prison in Rome. Photo ©Leon Mauldin.

Mamertine Prison in Rome. Photo ©Leon Mauldin.

We cannot affirm that this is the exact part of the prison that Paul was in as he penned the above text. But this is definitely a part of the state prison complex, and it illustrates the biblical setting as Paul, near death, penned his last letter to his faithful friend and fellow-worker, Timothy. I.e., it is safe to say that Paul was in a cell like this, in this area, awaiting execution. BAS in their photo collection has this information:

Near the Forum, at the base of the Capitoline Hill, is the dungeon of the Mamertine Prison. This was the state prison of Rome, and Paul may have ended his days here.

We see the lower of two chambers constructed of blocks cut from tufa, the local porous rock. Originally, this 30-foot diameter room could be reached only through the hole visible in its ceiling. This would have been the dungeon cell for prisoners; above it is a smaller room for the warders. Conflicting Roman traditions attributed the building of the prison to different rulers of the 7th and 6th centuries B.C.E. Some modern investigations have suggested a 3rd-century B.C.E. date for this lower chamber and a 1st-century B.C.E. date for the room above, but there is no question that it was in use in Paul’s time. Christian tradition also places Peter’s final internment here, at the time of Nero’s persecution. (Biblical Archaeology Society: The Biblical World in Pictures).

The Wycliffe Historical Geography of Bible Lands has this entry:

Tradition has it that during his second imprisonment Paul was detained in the Mamertine Prison in Rome. The name Mamertinus is postclassical; during the Empire the place was known simply as the Carcer. This was the ancient state prison of Rome at the foot of the Capitoline Hill. It was used as a place of detention, not of penal servitude, although executions occurred there. The upper room is a vaulted trapezoid, the sides varying in length from eleven to sixteen feet.

Below it was a subterranean chamber, originally accessible only by a hole in the roof. This Tullianum was nearly twenty-one feet in diameter and, according to Sallust, twelve feet high. All who wrote of the place described it with horror. Sallust (86–34 B.C.) described it as “exceeding dark, unsavory, and able to craze any man’s senses.” Under such circumstances the apostle would indeed have felt the need of the cloak and the books he had left behind at Troas (2 Tim. 4:13).

As Paul wrote Second Timothy, he had none of the optimism expressed in his earlier letters, when he expected release. He had obtained a preliminary hearing, and it had been a dismal failure (2 Tim. 4:16). Though he found himself in dire circumstances, he delivered what sometimes has been called his valedictory, for he was about to “graduate.” “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4:6–8) (Eds. Pfeiffer & Vos, 1996).

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Scroll down to see more from our recent trip to Italy.