Nuzi Tablets and the Patriarchs

March 5, 2011

Many in the scholarly world are dismissive about the historicity of the patriarchs. One source that is helpful in understanding the world of the biblical patriarchs is that of the Nuzi Tablets.

Nuzi was a Hurrian administrative center not far from the Hurrian capital at Kirkuk in northern Iraq. The Hurrians are equivalent to the Horites in the Old Testament, also called Hivites and Jebusites. Excavations were carried out at Nuzi by American teams from 1925 to 1933. The major find was more than 5,000 family and administrative archives spanning six generations, ca. 1450–1350 BC. They deal with the social, economic, religious and legal institutions of the Hurrians. (Bible and Spade 18:32).

Nuzi Tablet. Semitic Museum. Photo by Leon Mauldin.

The tablets tell of practices similar to those in Genesis such as adoption for childless couples (Gn 15:2–3), children by proxy (Gn 16; 21:1–21), inheritance rights (Gn 25:29–34), marriage arrangements (Gn 28–31) and levirate marriage (Gn 38; Dt 25:5–10). They also demonstrate the significance of the deathbed blessing (Gn 27; 48–49) and household gods (Gn 31:14–19, 30–35). Some Nuzi tablets, called “tablets of sistership,” have agreements in which a man adopted a woman as a sister. In the society of the Hurrians, a wife enjoyed both greater protection and a superior position when she also had the legal status of a sister. In such a case, two separate documents were drawn up, one for marriage and the other for sistership. This may explain why both Abraham (Gn 12:10–13; 20:1–2) and Isaac (Gn 26:7) said their wives were their sisters. It is possible that they had previously adopted them to give them higher status, in accordance with the custom of the day.

Family records were highly valued at Nuzi, being passed down from father to son for as many as six generations. Nowhere else in the ancient Near East is this kind of reverence for family documents illustrated, except in the Old Testament. Indirectly, the practice at Nuzi supports the position that Genesis and the other books of history in the Old Testament are grounded in actual family, clan and tribal records carefully passed from generation to generation.

As with Mari, the Nuzi records demonstrate that the cultural practices recorded in the book of Genesis are authentic. The accounts are not fictional stories written at a much later time, as some critics claim, since the customs were unknown in later periods (ibid.).

 

Also, and ultimately, it is important to remember that Jesus endorsed and taught the historicity of the patriarchs! cf. Matt. 8:11; 22:32, etc.

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Arad in the Negev

February 21, 2011

Arad is first mentioned in Scripture in Numbers 21:1, “The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim, then he fought against Israel and took some of them prisoners.” This was in the last year of the 40 years wilderness wandering.  Israel prayed for deliverance and the LORD gave them victory.

Map by Bibleatlas.org

BAR notes:

The Israelite fortress at Arad is unique in the Land of Israel. It’s the only site excavated with modern archaeological methods that contains a continuous archaeological record from the period of the Judges (c. 1200 B.C.) to the Babylonian destruction of the First Temple (580 B.C.). This distinction promises to make Arad the type-site for pottery chronology, especially in southern Israel, against which pottery from other sites can be confidently tested and dated. Not only is the pottery sequence continuous, but the timelines between the various strata during which the Israelite fortress was built and rebuilt are for the most part clear and can often be connected with well-known historical and datable events.

Arad is also special for other reasons. The Israelite fortress there was found to contain the only Israelite temple ever discovered in an archaeological excavation.

The excavation of the fortress also yielded a unique series of inscriptions. The inscriptions, written for the most part with ink on potsherds—called ostraca (singular, ostracon)—include political, administrative and sometimes even religious documents. Other sites have yielded ostraca collections—for example, the Lachish letters and the Samaria ostraca—but each of those collections belonged to only one major stratum and time period. At Arad the inscriptions span a period of 350 years and cover six different strata. In all, more than one hundred texts and fragments were recovered. (13:02 March/April 1987).

The 2nd paragraph in our quote above mentioned the Israelite temple which has been excavated at Arad. The ruins can be seen in our photo:

Israelite Temple at Arad. Photo by Leon Mauldin.

The raised square platform at right was the altar. This temple was destroyed either in the reforms of Judah’s good king Hezekiah or perhaps Josiah.

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Beersheba, cont’d.

February 16, 2011

Beersheba was to become the chief city of the Negev. Unfortunately it would also become a center for idolatrous activity. When the 8th century BC prophet Amos cried out against idolatrous cities he warned, “But do not seek Bethel, nor enter Gilgal, nor pass over to Beersheba, for Gilgal shall surely go into captivity, and Bethel shall come to nothing” (Amos 5:5). Instead, “Seek the LORD and live” (v.6).

Altar at Beersheba. Photo by Leon Mauldin

Our photo shows a replica of an altar discovered in Beersheba; the original was broken in pieces. Many believe the destruction of the altar here may have been during the reformation by good king Hezekiah.

Beersheba is a small tel, comprising only about three acres. A good deal of excavation has been done. Our photo below shows what many believe to be storage room; others believe this to have been stables.

Storage rooms or possibly stables at Beersheba. Photo by Leon Mauldin.

View is to the southeast. Remember to click on photos for higher resolution.


Beersheba, Home of the Patriarchs

February 15, 2011

Beersheba received its name when Abraham made a covenant with the Philistine king Abimelech. Included in that covenant was the recognition of Abraham’s ownership of the well he dug at that site, which was confirmed by Abimelech’s reception of seven lambs from Abraham. “Therefore he called that place Beersheba, because the two of them swore an oath there” (Gen. 21:31). Beersheba means, Well of the Oath or Well of the Seven.

“Then Abraham planted a tamarisk tree in Beersheba, and there called on the name of the LORD, the Everlasting God” (Gen. 21:33). Our photo was taken outside the gate of Beersheba, and shows a well there, and also a tamarisk tree.

Beersheba in the Negev. Photo by Leon Mauldin.

Beersheba is mentioned several times in the days of the Patriarchs. Abraham continued to live there after returning from Moriah to “sacrifice” Isaac (Gen. 22:19; cf. CSB: “And Abraham settled in Beer-sheba” (emp. mine, LM). Years later, when Isaac moved there the text tells us that “the LORD appeared to him the same night” and repeated the Abrahamic promises. “So he built an altar there and called on the name of the LORD” (Gen. 26:23-25).

Later still, when Jacob moved his family to Egypt it was at Beersheba that God appeared to him and said, “I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there” (Gen. 46:1-3). God had told Abraham, Isaac and Jacob that He would make of them a great nation. It is in this passage that we learn that He would not do so in Canaan, the Promised Land, but it would be in Egypt. It had amply been demonstrated that the Canaanites were very willing to intermarry with Jacob’s family, and that was reciprocated (Gen. 32,38). Had they remained there they would have been assimilated into Canaanite culture, and never would have become the separate people of God.