The Judahite Temple at Tel Moẓa near Jerusalem: The House of Obed-Edom?

Abstract

The author discusses the identity of the recently discovered temple at Tel Moẓa. The key to the identification is the so-called ‘Ark Narrative’ (1 Sam 4:1b–7:1; 2 Sam 6:1–20a), the last part of which relates the journey of the ark from Kiriath-jearim (Deir el-ʿAzar) to the house of Obed-edom the Gittite, and from there to Jerusalem. The line of travel must have passed in the vicinity of the Moẓa temple. The author suggests identifying the latter as the temple (House) of Obed-Edom. He then analyzes some other Judahite cult places (bāmôt) mentioned in biblical texts, and the possible Philistine origin of some artefacts unearthed in the temple.

Keywords:

• Moẓa temple
• Ark Narrative
• Kiriath-jearim
• bāmôt
• Obed-Edom
• King David

Notes

1 For a synopsis of the surveys and excavations at the site, see Greenhut and De Groot 2009: 3–6.

2 For a typology of the so-called ʻSyrian Temples', see Mazar 1992; Monson 2006: 276–283, with earlier literature.

3 Note also the name Gibeath-elohim for Gibeah of Saul in the legendary story of Saul's anointment (1 Sam 10:5).

4 Leuchter's reconstruction (2008) of the history of the cult site at Kiriath-jearim extends far beyond the available evidence and must therefore be considered with caution.

5 I accept Dietrich’s (2010) suggestion that the Michal episode did not comprise part of the original Ark Narrative, but I doubt his other suggestion that the Uzzah episode was not part of the original story.

6 For various suggested renderings of mb>ly yhwdh as a toponym, see Wellhausen 1871: 166–167; Smith 1899: 292–293; Caspari 1913: 102–103; Driver 1913: 265–266; Hertzberg 1964: 275, 278; McCarter 1984: 161–163; van der Toorn and Houtman 1994: 223; Rezetko 2007: 90–-93; 2010: 265–268.

7 Kiriath-jearim was known in the biblical traditions by other names: Baalah (Josh 15:9–10; 1 Chr 13:6; 2 Sam 6:2 in the LXX and 4QSam^a), Kiriath Baal (Josh 15:60; 18:14), and possibly also Baal (Josh 15:9–10 in the LXX). For detailed discussions of Kiriath-jearim's different names, see Caspari 1913; Rezetko 2007: 91–98, with earlier literature.

8 Some scholars suggested rendering the toponym qdtm that appears in the topographical list of Shishak (No. 25) as Kiriathaim (Aharoni 1967: 285, 287 n. 13; Kitchen 1973: 435 n. 59; Aḥituv 1984: 126) and identified it at Kiriath-jearim. However, not only does the rendering involve the correction of the toponym's spelling (reading it qrtm instead of qdtm), but also, Kiriath-jearim is never called Kiriathaim in the Bible. Indeed, it is preferable to follow Albright (1939: 179) and Schmitt (1980: 132–133) and render the toponym's name Gittaim. Thus, the name Kiriathjearim is attested only in the biblical text.

9 For the interpretation of בדניבא תיב as a temple/shrine, compare the designation הכימ תיב for the cult site that Micah established according to Judges 17:8; 18:3, 13.

10 Similar problems confront the investigation of Ḥorvat Qiṭmit, a site built in the late monarchic period on the southern border of the Beer-sheba Valley, about 3.5 km southeast of Tel Malḥata. For the debate over its ʻethnic' and political-cultural affiliation, see Beit-Arieh 1991; Beck 1995, 1996, 2002; Uehlinger 2006, with earlier literature.

11 Dr. Ido Koch called my attention to two other occurrences of Philistine artefacts discovered in the Land of Benjamin and Jerusalem. See Gunneweg et al. 1994; Uziel, Szanton and CohenWeinberger 2015: cf. Finkelstein 1990: 191–192; Mazar and Karlin 2015.

References