Biblical Hebrew Blog by ClassicalHebrew.com

The City of Ugarit was a well-known city and kingdom which flourished during the second millennium BCE, located on the coast of the Mediterranean in today’s northern Syria. The location of the city was unknown until 1928, when a grave discovered by accident in the village of Ras Shamra turned out to be part of the Ugarit necropolis. Extensive excavations of the archaeological site took place from 1929 and revealed a rich material culture which included four libraries. The writings from these libraries are dated to roughly 1400 BCE, and include Ugaritic and other texts, mostly in Ugaritic or Akkadian.

Although Ugaritic is not a Canaanite language, it has close similarities to biblical Hebrew: while slightly varying in consonants and containing virtually no vowels, it is often titled “the closest sister language,” and the script was easily deciphered thanks to these similarities. The mythologies revealed in Ugarit show many similarities to biblical materials: many motifs, titles and characters in biblical literature were identified thanks to Ugaritic material. For instance: 1. the description in 1 Kings 22:19 of “YHWH sitting on his throne, and all the hosts of heaven standing by him to his right and to his left” is similar to Ugaritic descriptions of the chief god El. 2. In Ezekiel 14, Noah, Daniel and Job are mentioned as three righteous gentiles who will be saved thanks to their righteousness. The appearance of Daniel, a Jewish prophet, as part of this list was an exegetical mystery. However, thanks to the Ugaritic story of Aqhat it is now clear that the Bible was not speaking of Daniel, but of Dan’el, a righteous Ugaritic hero. 3. Ba’al, the storm god, is often presented as one who “rides on the clouds” – imagery also used to describe YHWH in Psalm 68:5.

More similarities can be found when examining the Ugaritic literary style: parallelism and the various word-pairs used in parallelism in Ugarit are virtually identical to those found in the Bible. This assists us in learning about the literary practices surrounding ancient Israel. In addition, many expressions found in biblical literature are found in a virtually identical form in Ugaritic literature, thus explaining the choice of imagery and its context and shedding light on the meaning of the biblical text.

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The main source of water in ancient Jerusalem was the Gihon spring, located just outside the city walls. When the Assyrians waged an attack against Judah towards the end of the 8^th century BCE, led by king Sennacherib, king Hezekiah realized that in order to sustain throughout an Assyrian siege, the city must be better protected and the water must be accessible from inside the walls of the city. Hezekiah, considered to be one of the better kings of Judah both from a moral standing and as a leader of the people, substantially enlarged the area surrounded by a defensive wall to include more civilians, and built a tunnel that led the water from the Gihon spring into the city. Thus, when the Assyrians attacked in 701, Jerusalem withstood their attack and they eventually withdrew. The great importance of Hezekiah’s building projects is emphasized in the summary of his reign: “And the rest of the deeds of Hezekiah and all his might and the building of the pool and the tunnel bringing the water into the city are written in the book of the chronicles of the kings of Judah” (2 Kings 20:20).

While the tunnel had been well known, the Siloam inscription was discovered by accident in 1880 by a young student from the nearby mission, who happened to look up while walking through the dark tunnel and noticed the inscription. The Siloam tunnel is a rare case in which we have an archaeological finding, including a written inscription, which enriches our knowledge of a biblical report of events. In order to build the tunnel, the workers split into two teams, digging from either end of the future tunnel while following a crack in the rock. When the two work-teams approached each other, they heard the sound of the axes of the other team and knew that the breaking through of the tunnel was almost complete. The inscription they placed at the place of the meeting of the two teams describes the day on which this meeting occurred.

The Siloam inscription is one of the only pieces of written evidence surviving from the First Temple period. Aside from the historical data it provides, it also supplies us with knowledge of the scribal practices of the time (separation of words using dots), the evolution of Ancient Hebrew handwriting, and facts about grammar and pronunciation which are very valuable to the linguistic research of biblical Hebrew.
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The patriarchal age is one of great importance for the people of Israel: it begins with Abraham’s journey, a daring voyage to a strange land led by faith in a then new, single God, who said unto him: “Go from your country and your kindred and your father’s house to the land that I will show you” (Genesis 12:1). At a late age of 100, 25 years after having arrived in Canaan, Abraham and Sarah give birth to their son, Isaac, and he and Rebecca then give birth to Esau and Jacob. Jacob, Rachel, Lea and their handmaids give birth to twelve sons. Jacob is renamed Israel, and the family started by Abraham and distinguished by the monotheistic faith starts to become a nation, comprised of twelve tribes. The land of Canaan, to which God led Abraham, becomes the land of the people of Israel.

Historically, the patriarchal age is believed to have begun some time between the 21^st and the 15^th century B.C.E., and to have lasted for a few hundred years. At this time, the patriarchs were foreigners in the land of Canaan, then inhabited by many small nations. Having originated in Mesopotamia (current Iraq; Abraham’s native city was in the southern part of this region), Mesopotamian traditions and practices, such as dedication of holy places when a revelation has taken place, are described in the Bible as part of the patriarchs’ every-day life. The patriarchs also distinguished themselves from Canaanite practices and social ties by their insistence that the sons of the family not marry local women, and marry only members of the extended family who resided in Haran (current south-east Turkey). This distinction from the Canaanite nations is later apparent in various biblical decrees against intermarriage.

The patriarchs are not only the genealogical fathers of the nation: they are also the first prophets and the founders of the covenant between God and the people of Israel.
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The city of Lachish, located in the maritime lowlands of Judea, is first mentioned in the Bible during Joshua’s conquest. After the Gibeonites deceptively made a covenant with Joshua, many of the Canaanite kings were alarmed that they might be conquered with Gibeonite assistance, and therefore set out to fight the Gibeonites. Joshua took over all of these rebellious cities, and Lachish, being one of them, was later part of the territory assigned to the tribe of Judah.

Lachish, located on an important cross-roads between the coast and Hebron, became a major city in the Judean kingdom during the reign of Rehoboam, and was conquered by the Assyrians in the time of Hezekiah (in 701 BCE), when it became the Assyrian local headquarters. Due to the fact that the Assyrians failed to conquer Jerusalem, it was Lachish that was depicted as the main Judean city overcome during the Assyrian invasion and carved reliefs describing its destruction were placed in the central room of Sennacherib’s new palace in Nineveh.

The archaeological findings from Lachish are extensive and include a temple, inscriptions and more from the Canaanite period, and an impressive fortress which should probably be dated to the Israelite period. Many ostraca, stamps and weights containing Hebrew writing that probably should be dated to a period after the destruction by the Assyrians when the city was re-inhabited teach us of the every-day life there.

Most famous among the archaeological finds are the “Lachish Letters.” In these letters, which were written on re-cycled pieces of broken earthenware pottery (known as “ostraca”) we find an extensive correspondence between an outpost in the vicinity of Lachish and the Lachish military headquarters. The letters were all written within a few days, and deal with a book (meaning, a letter) which was read by someone unauthorized to do so or possibly was misread and misunderstood. These letters also mention a military delegation sent to Egypt and other information. Based on archaeological data, the letters are apparently from the eve of the Babylonian destruction, and therefore can be connected to the Babylonian conquest of Judea and the siege over the few remaining cities – Jerusalem, Lachish and Azeka.
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