Glenn J. Corbett
Earlier this year, I was fortunate to attend the biblical archaeology conference in honor of William Dever held at the Lanier Theological Library in Houston (see Debating the Future of Biblical Archaeology). In assessing the state of the field, the presenting scholars discussed the many divisions that challenge how the academy defines biblical archaeology. Is it the Bronze and Iron Age archaeology of ancient Israel, or does it also include the Hellenistic and Roman world of Second Temple Judaism and early Christianity? Should archaeology be divorced from the biblical text, or does the Bible provide critical context to material remains (and vice versa)? And is biblical archaeology synonymous with archaeological work in modern Israel only, or is the field broad enough to include archaeology in neighboring countries as well?
Given these critical and often divisive questions for the academy, I was pleasantly surprised when BAR was lauded at the conference for its long tradition of bringing a broad and inclusive vision of biblical archaeology to the public. I believe our Summer 2024 issue offers yet another case in point.
In “Finding Jesus,” explore the desolate ruins of the early Christian village of Shivta in the Negev and the marvelous paintings from the life of Jesus that are still preserved in several of its Byzantine churches. Then venture “Into the Heart of Moab,” across the Dead Sea in Jordan, to visit Balu‘a, an expansive Iron Age site where excavations have revealed a vital commercial and strategic center of the Moabite kingdom.
In “Solomon’s Powerplay,” examine new archaeological evidence that may finally resolve the longstanding debate as to whether Gezer’s monumental fortifications can be attributed to King Solomon, as the Bible claims. And in “Rising from the Ashes,” journey back in time to the centuries immediately after the Late Bronze Age collapse and investigate what factors led new peoples such as the Israelites and Philistines to emerge, while groups such as the Canaanites receded into the mists of time.
In Strata, travel to ancient Antioch in southern Turkey, one of the great cities of the Roman East and an early home of Christianity, to learn how the fourth-century church father John Chrysostom envisioned the protective power of the city’s martyred saints. Then browse the souvenir shops of the Roman world to view the precious mementos that travelers and pilgrims took home to remind them of their trips to various cities. Finally, we highlight the site of Ghor al-Safi, just south of the Dead Sea in Jordan, where modern tourists can visit ruins associated with the biblical story of Lot, explore a medieval sugar factory, and experience local culture and cuisine.
In Epistles, examine Paul’s letters to see what they reveal about the mysterious affliction that apparently led some in his audience to judge the apostle as “weak” and his speech of no account (2 Corinthians 10:10). We also get a fresh perspective on Abishag, the little-known but often objectified woman who attended King David in his final days, and the important role she likely played in the administration of the king’s household.
So with our latest issue, we hope you enjoy the wide array of sites, topics, and viewpoints that not only bridge biblical archaeology’s many divides, but also will make for a heck of an enjoyable read this summer.
Earlier this year, I was fortunate to attend the biblical archaeology conference in honor of William Dever held at the Lanier Theological Library in Houston (see Debating the Future of Biblical Archaeology). In assessing the state of the field, the presenting scholars discussed the many divisions that challenge how the academy defines biblical archaeology. Is it the Bronze and Iron Age archaeology of ancient Israel, or does it also include the Hellenistic and Roman world of Second Temple Judaism and early Christianity? Should archaeology be divorced from the biblical text, or does the Bible provide critical context to material remains […]
