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According to the Hebrew Bible, the Jebusites (Hebrew: יְבוּסִי, Modern Yevusi Tiberian Yəḇûsî ISO 259-3 Ybusi) were a Canaanite tribe who inhabited and built Jerusalem prior to its conquest by King David; the Books of Kings state that Jerusalem was known as Jebus prior to this event. According to some Biblical chronologies, the city was conquered by King David in 1003 BC,^[1] or according to other sources 869 BC.^[2]

Ethnic origin[link]

The Tanakh portion of the Bible contains the only surviving ancient text known to use the term Jebusite to describe the pre-Israelite inhabitants of Jerusalem; according to the Table of Nations at Genesis 10, the Jebusites are identified as a Canaanite tribe, which is listed in third place among the Canaanite groups, between the Biblical Hittites and the Amorites. Prior to modern archaeological studies, most Biblical scholars held the opinion that the Jebusites were identical to the Hittites, which continues to be the case, though less so.^[3] However, an increasingly popular view, first put forward by Edward Lipinski, professor of Oriental and Slavonic studies at the Catholic University of Leuven, is that the Jebusites were most likely an Amorite tribe; Lipinski identified them with the group referred to as Yabusi'um in a cuneiform letter found in the archive of Mari, Syria.^[4]

As Lipinski noted, however, it is entirely possible that more than one clan or tribe bore similar names, and thus that the Jebusites and Yabusi'um may have been separate people altogether.^[4] In the Amarna letters, mention is made of the contemporaneous king of Jerusalem was named Abdi-Heba, which is a theophoric name invoking a Hurrian goddess named Hebat; unless a different ethnic group occupied Jerusalem in this period, this implies that the Jebusites were Hurrians themselves, were heavily influenced by Hurrian culture, or were dominated by a Hurrian maryannu class.

Jebusites named in the Bible[link]

Melchizedek[link]

According to Genesis, the ruler of Jerusalem in the time of Abraham was Melchizedek (also Melchizedeq), and that as well as being a ruler, he was also a priest. Later, Joshua is described as defeating a Jebusite king named Adonizedek. The first parts of their names mean king and lord, respectively, but though the zedek part can be translated as righteous (making the names my king is righteous and my lord is righteous), most Biblical scholars believe that it is a reference to a deity named Zedek, who was the main deity worshipped by the Jebusites (making the names my king is Zedek and my lord is Zedek).^[5] Scholars are uncertain, however, whether Melchizedek was himself intended in the Genesis account to be understood as a Jebusite, rather than a member of another group in charge of Jerusalem prior to the Jebusites - Jerusalem is referred to as Salem rather than Jebus in the passages of Genesis describing Melchizedek.^[6]

Araunah[link]

Another Jebusite, Araunah (referred to as Ornan by the Book of Chronicles) is described by the Books of Samuel as having sold his threshing floor to King David, which David then constructed an altar on, the implication being that the altar became the core of the Temple of Solomon. Araunah means the lord in Hittite, and so most scholars, since they consider the Jebusites to have been Hittite, have argued that Araunah may have been another king of Jerusalem;^[7] some scholars additionally believe that Adonijah is actually a disguised reference to Araunah, the ר (r) having been corrupted to ד (d).^[8] The narrative itself is considered by some scholars to be aetiological and of dubious historicity;^[5] Melchizedek, as a priest as well as king, was likely to have been associated with a sanctuary, probably dedicated to Zedek, and scholars suspect that the Temple of Solomon was simply a natural evolution of this sanctuary.^[5][7]

The Jebusite hypothesis[link]

Some scholars have speculated that as Zadok (also Zadoq) does not appear in the text of Samuel until after the conquest of Jerusalem, he was actually a Jebusite priest co-opted into the Israelite state religion. Harvard Divinity School Professor Frank Moore Cross refers to this theory as the "Jebusite Hypothesis," criticizes it extensively, but terms it the dominant view among contemporary scholars,^[9] in Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel.^[10]

Elsewhere in the Bible,^[11] the Jebusites are described in a manner that suggests that they worshipped the same God (El Elyon -- Ēl ‘Elyōn) as the Israelites (see, e.g., Melchizedek). Further support for this theory comes from the fact that other Jebusites resident in pre-Israelite Jerusalem bore names invoking the principle or god Zedek (Tzedek) (see, e.g., Melchizedek and Adonizedek). Under this theory the Aaronic lineage ascribed to Zadok is a later, anachronistic interpolation.^[12]

Jebusite activities in the Bible[link]

The Hebrew Bible describes the Jebusites as dwelling in the mountains, besides Jerusalem. (Numbers 13:29, Joshua 11:3) According to the Book of Joshua, Adonizedek led a confederation of Jebusites, and the tribes from the neighbouring cities of Jarmut, Lachish, Eglon and Hebron against Joshua, (Joshua 10:1-3) but was soundly defeated, and killed. However, Joshua 15:63 states that Judah could not dislodge the Jebusites, who were living in Jerusalem ("to this day the Jebusites live there with the people of Judah").

Judges 1:21 portrays the Jebusites as continuing to dwell at Jerusalem, within the territory otherwise occupied by the Tribe of Judah and Tribe of Benjamin.

Certain modern archaeologists now believe that the conquest of Canaan by the Israelites under Joshua simply didn't happen, and that the Israelites actually originated as a subculture in Canaanite society;^[13] some biblical scholars believe that the accounts in the Book of Joshua are cobbled together from folk memory of disconnected battles, with numerous different aggressors, which occurred over a time period of over 200 years.^[13][14]

According to the Books of Samuel, the Jebusites still had control of Jerusalem at the time of King David, but David wished to take control of the city; understandably the Jebusites contested his attempt to do this, and since Jebus was the strongest fortress in Canaan they gloated that even the blind and lame could defeat David's army; an alternative, equally valid, translation of the Jebusite's statement is that they said David would have to defeat the blind and lame before anyone else.^[5] According to the version of the story in the masoretic text, David managed to conquer the city by a surprise attack, led by Joab, through the water supply tunnels (Jerusalem has no natural water supply except for the Gihon spring). Upon its discovery in the 19th century, Warren's shaft, part of a system which connects the spring to the city, has been cited as evidence for the plausibility of such a line of attack; however, the discovery, at the turn of the 21st century, of a set of heavy fortifications, including towers, around the base of the Warren's shaft system and the spring, has made archaeologists now regard this line of attack as implausible, as it would be an attack against one of the most heavily fortified parts, and hardly a surprise.^[15] According to many textual scholars the claim in the masoretic text could simply be a scribal error; the Septuagint version of the passage states that the Israelites had to attack the Jebusites with their dagger[s] rather than through the water shaft.

The Books of Kings state that once Jerusalem had become an Israelite city, the surviving Jebusites were forced by Solomon to become serfs;^[16] though since some archaeologists believe that the Israelites were simply an emergent subculture in Canaanite society, it is possible that this is an aetiological explanation for serfs than a historically accurate one.^[13] It is unknown what ultimately became of these Jebusites, but it seems logical that they were assimilated by the Israelites. According to the "Jebusite Hypothesis,"^[17] however, the Jebusites persisted as inhabitants of Jerusalem and comprised an important faction in the Kingdom of Judah, including such notables as Zadok the priest, Nathan the prophet, and Bathsheba, the queen and mother of the next monarch, Solomon. According to this hypothesis, after the disgrace of a rival faction in the struggle for succession to David,^[18] the family of Zadok became the sole authorized Jerusalem clergy, so that a Jebusite family monopolized the Jerusalem clergy for many centuries before becoming sufficiently attenuated to be indistinguishable from other Judeans or Judahites.

The Book of Chronicles states that the inhabitants of Jebus forbade King David from coming to Jerusalem shortly after he was made king. Joab went up first and took the city and became chief and captain of David's armed forces.^[19]

Classical Rabbinical perspectives[link]

According to classical rabbinical literature, the Jebusites derived their name from the city of Jebus, the ancient Jerusalem, which they inhabited.^[6] These rabbinical sources also argued that as part of the price of Abraham's purchase of the Cave of Machpelah, which lay in the territory of the Jebusites, the Jebusites made Abraham grant them a covenant that his descendants would not take control of Jebus against the will of the Jebusites, and then the Jebusites engraved the covenant into bronze;^[6] the sources state that the presence of the bronze statues are why the Israelites were not able to conquer the city during Joshua's campaign.^[6]

The classical era rabbis go on to state that King David was prevented from entering the city of Jebus for the same reason, and so he promised the reward of captaincy to anyone who destroyed the bronzes - Joab performing the task and so gaining the prize.^[6] The covenant is dismissed by the rabbis as having been invalidated due to the war the Jebusites fought against Joshua, but nevertheless David (according to the rabbis) paid the Jebusites the full value of the city, collecting the money from among all the Israelite tribes, so that the city became their common property.^[6]

In reference to a passage^[20] in the Books of Samuel which refers to a saying about the blind and the lame, Rashi quotes a midrash which argues that the Jebusites had two statues in their city, with their mouths containing the words of the covenant between Abraham and the Jebusites; one figure, depicting a blind person, represented Isaac, and the other, depicting a lame person, representing Jacob.^[6]

Modern usage[link]

Many Palestinian Arabs, including such figures as Yasir Arafat,^[21] and Faisal Husseini,^[22] have claimed that Palestinians descended from the Jebusites. However, no historical, archaeological or cultural evidence exists to support this claim.

See also[link]

• Names of Jerusalem
• Zion
• Proselyte

Notes and Citations[link]

References[link]

• Thompson, Thomas L., & Jayyusi, Salma Khadra, Jerusalem in Ancient History and Tradition, Continuum International Publishing Group, 2003
• Kantor, Matis, The Jewish time line encyclopedia: A year-by-year history from Creation to present, Jason Aronson, New Jersey, 1992
•  This article incorporates text from a publication now in the public domain:  Jewish Encyclopedia. 1901–1906. 

External links[link]

• Daily Bible Study website
• Bible-History.com reference
• "Jebusites" at the Jewish Encyclopedia.

Eilat Mazar
Eilat Mazar addressing at the 34th Israeli archaeology congress
Born	(1956-09-10) September 10, 1956 (age 55)
Residence	Israel
Citizenship	Israel
Nationality	Israel
Fields	Archaeology
Institutions	Shalem Center, Institute of Archaeology at the Hebrew University
Alma mater	Hebrew University of Jerusalem
Known for	Discovery of the Large Stone Structure
Influences	Benjamin Mazar

Eilat Mazar (Hebrew: אילת מזר‎; born September 10, 1956) is a third-generation Israeli archaeologist, specializing in Jerusalem and Phoenician archeology. A senior fellow at the Shalem Center, she has worked on the Temple Mount excavations, as well as excavations at Achzib. In addition to heading the Shalem Center's Institute of Archeology, she is affiliated with the Hebrew University of Jerusalem.^[1]

Mazar obtained her Ph.D. from Hebrew University in 1997. She is the granddaughter of pioneering Israeli archaeologist Benjamin Mazar. She is a mother of four and resides in Jerusalem.

Discoveries[link]

On August 4, 2005, Mazar announced she had discovered in Jerusalem what may have been the palace of the biblical King David, the second king of a united Kingdom of Israel, who ruled from 1048 to 1007 BCE by the biblical dating (or from around 1005 to 965 BCE by the consensus dating). Now referred to as the Large Stone structure, Mazar's discovery consists of a public building she dated from the 10th century BCE, a copper scroll, pottery from the same period, and a clay bulla, or inscribed seal, of Jehucal, son of Shelemiah, son of Shevi, an official mentioned at least twice in the Book of Jeremiah. In July 2008, she also found a second bulla, belonging to Gedaliah Ben Pashchur, who is mentioned together with Jehucal in Jeremiah 38:1.^[2] The dig was sponsored by the Shalem Center and financed by an American investment banker. The land is owned by the Ir David Foundation.^[3]

Amihai Mazar, a professor of archeology at Hebrew University, and Mazar's cousin, called the find "something of a miracle". He has said that he believes that the building may be the Fortress of Zion that David is said to have captured. Other scholars are skeptical that the foundation walls are from David's palace.^[3]

In 2007 Mazar uncovered what appears to be Nehemiah's wall.^[4]

In 2010 Mazar announced the discovery of what she believes to be a 10th-century city wall, Jerusalem. According to Mazar, "It's the most significant construction we have from First Temple days in Israel" and "It means that at that time, the 10th century, in Jerusalem there was a regime capable of carrying out such construction." The 10th century is the period the Bible describes as the reign of King Solomon. . Not all archaeologists believe that there was a strong state at that time, and the archaeologist Aren Maeir is dubious about such claims and about Mazar's dating^[5]

Approach[link]

Mazar's Bible-inspired approach has been a source of contention between her and other secular archaeologists.

According to Mazar herself,

I work with the Bible in one hand and the tools of excavation in the other, and I try to consider everything.^[6]

However, Israel Finkelstein and other archaeologists from Tel Aviv University have flagged concern that, with reference to her 2006 dating of the Large Stone Structure,

The biblical text dominates this field operation, not archaeology. Had it not been for Mazar’s literal reading of the biblical text, she never would have dated the remains to the 10th century BCE with such confidence.^[7]

and regarding her identification of the city wall at the site at that time,

As she admits, the chronological data recovered in her excavations indicate that the sole Iron Age fortification system extending in this area was in use during the 8th−7th centuries BCE. However, according to the biblical sources the Solomonic city-wall must have passed here, hence [she maintains] the fortification system in question must be Solomonic in date.^[7]

Mazar was also cautioned by one epigrapher following the 2008 confusion over the inscription on the Shelomit seal,

In the mad dash to report biblical artifacts to the public or connect discoveries with the most obscure persons or events reported in the Bible, there is sometimes a tendency to compromise the analytical caution that objects of such value so dearly deserve.^[8]

See also[link]

• Biblical archaeology
• History of Israel
• Archaeology of Israel
• Shelomit seal
• Monastery of the Virgins

Publications[link]

• Mazar, Eilat (2006). "Did I Find King David's Palace?". Biblical Archaeology Review 32 (1) (January/February): 16–27, 70. http://www.bib-arch.org/Mazar.pdf.  ISSN 0098-9444
• Mazar, Eilat (2004). The Phoenician Family Tomb N.1 at the Northern Cemetery of Achziv (10th-6th Centuries BCE). Sam Turner Expedition. Final Report of the Excavations (Cuadernos de Arquelogia Mediterranea 10), Barcelona.
• Mazar, Eilat (2003). The Phoenicians in Achziv, The Southern Cemetery. Jerome L. Joss Expedition. Final Report of Excavations 1988-1990 (Cuadernos de Arquelogia Mediterranea 7), Barcelona.
• Mazar, Eilat (2003). The Temple Mount Excavations in Jerusalem 1968–1978 Directed by Benjamin Mazar Final Reports Vol. II: The Byzantine and Early Islamic Periods. Qedem. 43. Jerusalem: Institute of Archaeology, Hebrew University of Jerusalem. 
• Mazar, Eilat (2002). The Complete Guide to the Temple Mount Excavations. Jerusalem: Shoham Academic Research and Publication. ISBN 965-90299-1-8. 
• Mazar, Eilat (1999). The Monastery of the Virgins - Byzantine Period - Temple Mount Excavations in Jerusalem. Institute of Archaeology, Hebrew University of Jerusalem. 
• Mazar, Eilat. with Mazar, B. (1989). "Excavations in the South of the Temple Mount". The Ophel of Biblical Jerusalem, Jerusalem.

Notes[link]

References[link]

• Eilat Mazar's work and publications, Institute of Archaeology, Hebrew University