The Galilee Jesus Knew The Galilee Jesus Knew © 2008 Biblical Archaeology Society The Galilee Jesus Knew About the Biblical Archaeology Society The excitement of archaeology and the latest in Bible scholarship since 1974 The Biblical Archaeology Society (BAS) was founded in 1974 as a nonprofit, nondenomina- tional, educational organization dedicated to the dissemination of information about archaeol- ogy in the Bible lands. BAS educates the public about archaeology and the Bible through its bi-monthly magazine Biblical Archaeology Review, an award-winning web site www.biblicalarchaeology.org, and books and multimedia products (DVDs, CD-ROMs and videos). It also sponsors a wide variety of seminars, tours and cruises that bring leading scholars to general audiences. The articles in this collection were assembled as a service to those planning to visit that country and also to those who want to learn more about this ancient land which is so rich in Biblical history. Publishing Excellence BAS’s flagship publication is Biblical Archaeology Review(BAR). BARis the only magazine that connects the academic study of archaeology to a broad general audience eager to understand the world of the Bible. Covering both the Old and New Testaments, BAR presents the latest discov- eries and controversies in archaeology with breathtaking photography and informative maps and diagrams. BAR’s writers are the top scholars, the leading researchers, the world renowned experts. BAR is the only nonsectarian forum for the discussion of Biblical archaeology. BAS produced two other publications, Bible Review from 1985–2005, and Archaeology Odyssey from 1998–2006. The complete editorial contents of all three magazines are available online in the BAS Archive, www.basarchive.org. The BAS Archive also contains the text of five highly-acclaimed books, Ancient Israel, Aspects of Monotheism, Feminist Approaches to the Bible, The Rise of Ancient Israeland The Search for Jesus. The BAS Archive is available through various colleges, universities, churches and other institutions. Individual users may access the same extensive body of materials in the BAS Library, www.biblicalarchaeology.org/library. Widespread Acclaim The society, its magazine, and its founder and editor Hershel Shanks have been the subject of widespread acclaim and media attention in publications as diverse as Time, People, Civilization, U.S. News and World Report, The New York Times, The Washington Post and The Jerusalem Post. BAS has also been featured on television programs aired by CNN, PBS and the Discovery Channel. To learn more about the Biblical Archaeology Society and subscribe to Biblical Archaeology Review, go to www.biblicalarchaeology.org. The articles in this collection originally appeared in Biblical Archaeology Review and Bible Review. © 2008 Biblical Archaeology Society The Galilee Jesus Knew Contents Introduction 1 How Jewish Was Jesus’ Galilee? 2 Mark A. Chancey Ports of Galilee: Modern drought reveals harbors from Jesus’ time 14 Mendel Nun Why Jesus Went Back to Galilee 27 Jerome Murphy-O’Connor Jesus’ Baptism: Three Views 40 Did Jesus Replace John the Baptist? 41 The Galilee Boat—2,000-Year-Old Hull Recovered Intact 42 Shelley Wachsmann Dating the Pottery from the Galilee Boat Excavation 60 David Adan-Bayewitz How Old Is the Galilee Boat? 61 Israel Carmi Synagogue Where Jesus Preached Found at Capernaum 62 James F. Strange and Hershel Shanks Has the House Where Jesus Stayed in Capernaum Been Found?: Italian archaeologists believe they have uncovered St. Peter’s home 73 James F. Strange and Hershel Shanks How to Read the Plans 88 © 2008 Biblical Archaeology Society The Galilee Jesus Knew INTRODUCTION Galilee Galilee is one of the most evocative locales in the New Testament—the area where Jesus was raised, where many of the Apostles came from, and where Jesus first began to preach. We’ve selected a number of articles to widen your knowledge of this important region, focusing on how Jewish the area was in Jesus’ time, on the ports and the fishing industry that was so central to the region, and on several sites where Jesus likely stayed and preached. © 2008 Biblical Archaeology Society 1 The Galilee Jesus Knew How Jewish Was Jesus’ Galilee? By Mark A. Chancey The pendulum is beginning to swing back m o again. Before 20th-century archaeologists es.c c began uncovering it, Jesus’ Galilee was a pl e generally considered rural Jewish terrain. Then bl bi archaeologists made some astounding finds. w. w w Excavations at Sepphoris, less than 4 miles from n/ e Jesus’ hometown of Nazareth, revealed inscrip- Bol d tions in Greek, Roman architecture and some d o T breathtaking Greco-Roman art, including the famous mosaic dubbed by excavator Carol Meyers the “Mona Lisa of the Galilee.” The “Mona Lisa” was part of a larger mosaic depict- ing a symposium (a dinner with ample alcohol) with the mythological hero Hercules and the god of wine, Dionysus, as guests. Digs at other sites in Galilee uncovered sim- ilar finds. The scholarly community was sur- prised, impressed and excited, and naturally sought to incorporate this new information into their reconstructions of Jesus’ Galilee. Some scholars argued that Greek comple- mented Aramaic as a language of daily use in Galilee, that Greco-Roman architecture dotted the landscape and that artistic depictions of emperors, deities and mythological heroes were common. A Roman-style theater at Sepphoris raised the intriguing hypothesis that Jesus had actually attended it, watching classical dramas and comedies.a Jesus was soon compared to Cynic philosophers, those wandering counter-cultural preachers found in many cities of the Roman empire. © 2008 Biblical Archeology Society 2 The Galilee Jesus Knew n NO GRAVEN IMAGES. The coins from the reign of Herod di n e Antipas have Greek inscriptions, but depict no living beings so H vid as not to offend the sensibilities of the Jewish population. The a D coin shown here was struck during the 24th year of his reign, or 20 C.E. It shows a reed upright with the date on the obverse and an inscription reading “Tiberias” surrounded by a wreath on the reverse. Some studies proposed that in Jesus’ time, many Galileans were gentiles, whether Greeks, Romans, Phoenicians, Arabs or others. Now, however, as more detailed publication of archaeological finds have made more systematic n study possible, many of these views are being ques- di en tioned. The pendulum is swinging back—at least a lit- H d tle. Few would dispute that Greco-Roman culture was vi a D certainly a part of Galilean life in Jesus’ time, but it is important to put this into perspective. The region’s cultural milieu must be dated very carefully, for it changed quite considerably from period to period. In short, in Jesus’ time it was not so permeated by Greco-Roman culture as some scholars have previ- ously proposed. Much of the archaeological evidence most widely relied upon reflects the Galilee not of the early first century C.E., but rather the Galilee of the second, third and fourth centuries C.E. To understand the growth of Greco-Roman culture in Galilee, we must trace its historical development. By Jesus’ time, Galilee’s encounter with Hellenism (Greek culture) was centuries old, going back to the age of Alexander the Great, the Macedonian king who conquered Palestine and much of the rest of the Near East during his brief reign (c.336–323 B.C.E.). On Alexander’s death his kingdom was divided between the Ptolemies in Egypt and the south, on the one hand, and the Seleucids in the north, on the other. Palestine, in the middle, often changed hands between the dueling dynasties. In the second century B.C.E., the Jewish Hasmonean dynasty—they of the Maccabees—ruled an independent Jewish kingdom, but the Hasmoneans turned out to be very devoted to Hellenistic cul- ture as well. In 63 B.C.E. Pompey interceded militarily to quell a Hasmonean conflict, thus ending the independent Jewish kingdom and bringing direct Roman rule to Palestine. Naturally the Romans brought with them their own culture. The mixture of Hellenistic and Roman influence came to be known, naturally enough, as Greco-Roman culture. © 2008 Biblical Archeology Society 3 The Galilee Jesus Knew In 40 B.C.E. the Romans installed ct e a new king over the Jews of Proj Palestine, Herod the Great. Herod nal o is known from the New Testament egi R as ordering the massacre of all the oris h male infants in Bethlehem in hope p p e of killing the baby Jesus (Matthew ers/S 2:16–18). Herod was a devoted and ey M loyal patron of Greco-Roman cul- c Eri ture not only in Palestine, but in the entire eastern Mediterranean world. Even outside his own terri- tory, he sponsored numerous major building projects like gymnasia at Tripoli, Damascus and Ptolemais and theaters at Sidon and Damas- cus.1 In Palestine he built two cities: Sebaste, on the site of DRINK AND BE MERRY. After an apparently extended Biblical Samaria, and Caesarea bout of drinking with Dionysus, the god of wine, an inebri- Maritima, his showcase port. Both ated Hercules is aided by a maenad and a satyr. His club cities had streets aligned on a grid, rests beside him and the Greek word for “drunkenness” intersecting at right angles, which appears above the shoulder of the satyr. This depiction of was characteristic of Greco-Roman an ancient symposium is part of a larger mosaic floor of cities. Caesarea Maritima boasted the third-century C.E. villa at Sepphoris. of agoras, an amphitheater (a The freely depicted graven images suggest that, by the round or oval theater for animal late second and early third centuries, the population of shows and combat sports), an aque- Sepphoris included a significant number of gentiles. No duct and a theater; all typical fea- such images have been found in these areas from the ear- tures of Greco-Roman culture.b lier time of Jesus. In Caesarea Maritima, Sebaste and Caesarea Philippi, Herod built temples to the emperor Augustus and Roma, goddess of the city of Rome (as well as rebuilding the Jewish Temple in Jerusalem). Herod’s largesse, however, does not seem to have extended to Galilee. Through the death of Herod the Great in 4 B.C.E., communities in Galilee appear to have remained without Greco-Roman architecture. On his death, Herod’s kingdom was divided. To his son Antipas (or Herod Antipas, also called “Herod” in the Gospels)2 went Galilee. Antipas’s rule lasted until 39 C.E., thus covering the life of Jesus. Though his father had neglected the region, it was the center of Antipas’s attention. He renamed Sepphoris Autocratoris, a name that honored the Roman emperor, whose Latin title of Imperator was translated into Greek as Autocrator.c3 At least some of the © 2008 Biblical Archeology Society 4 The Galilee Jesus Knew city’s streets were built on a grid pat- tern during his reign. The foundations of a basilical building—a rectangular, columned structure often used as a sort of “city hall” in Roman cities— may also date to his reign, as does one of the aqueduct systems.d Some schol- ars (James F. Strange and Richard A. Batey) have dated Sepphoris’s 4,500- person theater to Antipas’s reign on the basis of pottery fragments discovered underneath the theater. Others (Carol and Eric Meyers, Zeev Weiss and Ehud Netzer) date this pottery and thus the theater above it to the late first or early second century C.E., after the crucifixion.4 It is not yet clear whether a theater existed in Sepphoris that Jesus might have attended. er Everyone agrees, however, that at p o o the end of the first century, a period of C y art extensive growth began in Sepphoris M that continued for centuries. The grid pattern of the city’s streets became even more pronounced, and a new aqueduct system (the one featured prominently in the modern park) was constructed, as were two Roman-style bathhouses. As indicative as this is of Greco- Roman culture, it is also important to note what was not in the Galilee, although common in other areas of the All the world’s a stage, but did Jesus ever see a play at the Sepphoris theater? Jesus often admon- ished his followers to be unlike the hypocrites (Matthew 6:2, 5), a word that originally meant “one act- ing on the stage.” It has been suggested that Jesus learned the word by attending stage presentations at Sepphoris, only 4 miles from Nazareth, where Jesus grew up. Herod Antipas com- pletely rebuilt Sepphoris in the early first century as the crown and capital of his kingdom to compete with the grandeur of Rome after the death of his father, Herod the Great. Some scholars argue that Antipas would surely have included a theater in this project and date the 4,000-seat theater to Jesus’ time based on pottery found underneath it. Other archaeologists believe that the theater was built decades after the crucifixion of Jesus. © 2008 Biblical Archeology Society 5 The Galilee Jesus Knew Roman East at this time: no amphitheater, no gymnasium, no stadium and no nymphaeum (a large, elaborately decorated fountain). The other major city in the Galilee (after Sepphoris) built by Antipas was Tiberias on the southwestern shore of the lake. Antipas founded it in about 20 C.E. and named it after the then-reigning Roman emperor, Tiberius (14–37 C.E.). The city underwent extensive growth in subsequent centuries, and the overlay of the modern ks n resort city limits the area of poten- a h S tial excavation. Perhaps for these el h reasons, little has been recovered ers H in modern excavations from the time of Antipas—and thus of Jesus as well. The Jewish historian Josephus refers to a sports sta- dium in Tiberias at the time of the First Jewish Revolt against Rome (66–70 C.E.),5 and archaeologists may have found this structure.6 As at Sepphoris, however, archaeolo- gists have uncovered much Greco- Roman construction from later periods: a cardo (the main north- south street of Roman cities) in the second century; a theater in the second or third; and a bathhouse in the fourth. The great wings beating still, Zeus in the form of a swan comes to Leda and leaves her with child in this carving on a At other Galilean sites, struc- third- or fourth-century C.E. sarcophagus from the Jewish tures reflecting Greco-Roman burial vaults at Beth She’arim. Artistic representations of culture veritably abound, but lit- animal and human figures can be found throughout the tle if anything is from the first Galilee even in Jewish areas, but from after the time of half of the first century. Roman- Jesus. The decorations and artifacts that have been found style bathhouses were found at in the region contemporaneous with Jesus are simple and Capernaum from the second or generally do not depict living things. third century.e At the northern site of Rama, similar structures were found from the third or fourth century.7 The sit- uation is similar even with regard to synagogues. Synagogues from the fourth century onward reflect strong Greco-Roman architectural influence, as seen, for example, in their rectangular layouts and use of columns. Communities near Galilee experienced similar developments. Scythopolis (Beth Shean), for example, on the southeastern border of Galilee, had an amphitheater, a bathhouse, a palaestra, a temple and possibly a nymphaeum—but all from the second century or later.f © 2008 Biblical Archeology Society 6