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“How long, O Lord, will I call for help, and You will not hear? I cry out to You, ‘Violence!’ yet You do not save. Why do You make me see iniquity, and cause me to look on wickedness? Yes, destruction and violence are before me; strife exists and contention arises” (Habakkuk 1:2-3 NASB).

Have you ever heard someone ask, “If God is all powerful and loving, then why does He allow suffering, hardship, and evil within our world?” When presented with such a question, we often provide some half-hearted reply about living in a fallen or sinful world, but rarely do we join our frustration to that of the person asking that question.

We generally don’t allow ourselves to openly exclaim that our beliefs about God don’t always make sense within the world that exists before our eyes. We would never permit ourselves to say, “God, what are you doing?” To do so would seem to indicate a lack of faith.

The prophets did not look at things in such a manner. When life’s difficulties and circumstances challenged their theology, they didn’t default to an answer about a fallen world; rather, they expressed their frustration with God while still maintaining their faith and trust in Him.

The prophet Habakkuk was especially outspoken in this regard. He recognized that the people of Judah had sinned and fallen short of God’s mark, but God was judging Judah with the Babylonians, who were even worse than the Judahites: “Look among the nations! Observe! Be astonished! Wonder! Because I am doing something in your days—you would not believe if you were told. For behold, I am raising up the Chaldeans” (Habakkuk 1:5-6).

Today we might wonder: How did that make sense? How could God judge Judah for its unrighteousness by a people even more unrighteous than they?

Habakkuk never sought easy answers to the difficult questions or to the circumstances and events his world presented. Nor did the challenge that such events posed to his conviction of God cause him to jettison his faith. Rather, he sought to understand. He never received the precise answer to the question he posed, but God did answer him.

That is a sign of a robust faith—faith that neither turns from the hard questions posed by life and circumstance nor abandons its conviction that God is indeed Who He said He is.

It’s hard not to look at our world today and occasionally wonder what God is doing or where He is. Our faith should have the courage to voice such frustrations and affirm those who express them, as did the prophets.

At the same time, may we have the faith and perseverance to say, “I will stand on my guard post and station myself on the rampart; and I will keep watch to see what He will speak to me, and how I may reply when I am reproved” (Habakkuk 2:1).

PRAYER

Lord, when we look at the world around us, it is sometimes frustrating and confusing. Where are You? Why does evil persist; why do the innocent and righteous suffer? How long, O Lord, will this continue? But in the midst of our frustration and confusion, we acknowledge that You are a God who answers, and so we await Your reply. Amen.

By Marc Turnage

Mount Carmel is a limestone ridge that bisects the coastal plain of the land of Israel branching off from the mountains of Samaria west towards the Mediterranean coast. It is most famous as the location for the confrontation between Elijah and the prophets of Ba’al (1 Kings 18:19).

Today, the Carmelite monastery of Mukhraka (Arabic meaning “burned place”) remembers that event. The mountain’s geographic location along the Mediterranean coast makes it fertile for agriculture (600mm average rainfall a year), which also led biblical writers and prophets to herald Carmel as a place of agricultural abundance (Song of Solomon 7:6; Isaiah 33:9; 35:2; Amos 1:2). Its fertility, rainfall, and proximity to the Phoenician coast, just to its north, made Carmel an appropriate location for the worship of Ba’al, the Phoenician god of storms and fertility. Even after Elijah, people continued to worship Ba’al of Carmel. 

The fertility, precipitation, and location of Mount Carmel play a key role in the story of Elijah and the prophets of Ba’al. Agriculture in the land of Israel proved difficult in the ancient world. The people depended solely upon God for rain to water their fields and crops due to the topography of the land (see Deuteronomy 8; 11:10-20). 

For this reason, God promised that as long as Israel obeyed Him and His commandments, He would send rain in its season; if Israel disobeyed, He would shut the heavens, so it wouldn’t rain. The concern for rain in its season (at the appropriate time) lead the Israelites to often look also to other local deities, like Ba’al, to provide rain, just in case.

The people had turned from God by worshipping Ba’al during the reign of King Ahab, and therefore, God sent drought on the land. Elijah called the children of Israel, together with the prophets of Ba’al, to gather on Mount Carmel. Mount Carmel receives some form of precipitation 250 days a year; it sits on the southern edge of Phoenicia where Ba’al worship originated. It also provided a high place. 

Ba’al is often depicted walking on the mountains, a god of high places. The drought that God sent offered a direct challenge to the god of rain. Elijah’s challenge, the god who answered with fire was God; Ba’al’s symbol was a lightening bolt. The heart of the story lies within the geographic setting of Mount Carmel. 

Of course, after God sends the fire upon Elijah’s sacrifice, and the people turn to the Lord as God, then He sends the rain. The setting and background of this story underline the challenges of daily life faced by the ancient Israelites; these challenges that raised the fundamental question that Elijah posed to the people, “If the Lord is God, then serve Him.”

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“Some trust in chariots and some in horses, but we trust in the name of the LORD our God” (Psalm 20:7 NIV).

The land of Israel sat at the crossroads of the ancient world. Its geographic location made the land strategically significant. For this reason, throughout Israel’s history, people and empires fought to control this international crossroads.

Within the ancient world, the horse and chariot represented the height of military technology. The armies that had superior cavalry and chariot forces often won the day and exerted their control over a region.

Throughout the Bible, Israel’s ability to remain within this strategic land depended upon their obedience to God. If the people of Israel obeyed the commandments of God, they stayed in the land. If they did not, God would remove them. The prophets and psalmists cautioned against trusting in horses and chariots. In other words, Israel’s military would not keep the Israelites in the land; instead, the people’s obedience to God would.

Trusting in horses and chariots meant that they sought within the military technology and strategy of the day the source of their power and sustainability at the crossroads of the world—instead of obedience to God.

In Deuteronomy, we are told God commanded that when the people established a king he “must not acquire great numbers of horses” (17:16). The prophet Isaiah admonished, “Woe to those who go down to Egypt for help, who rely on horses, who trust in the multitude of their chariots and in the great strength of their horsemen, but do not look to the Holy One of Israel, or seek help from the LORD” (Isaiah 31:1).

Israel would remain at the crossroads only when obedient; if they obeyed, they could trust that God would defend them and protect them against foreign threat. This is why the psalmist notes that while some trust in horses and chariots, Israel’s hope is in the name of the Lord.

Our modern world seeks to woo us into trusting our technology, our might, and our selves. Like Israel, we run the risk of losing sight of what keeps us anchored in our world—the source that sustains us.

We find ourselves distracted by all the shiny new innovations that show up in today’s world, thinking that through this or that technology we can gain greater influence—even influence for God.

But the answer isn’t pride in our technology or in our ingenuity; it’s trusting in God, remaining obediently faithful to Him at the crossroads of our world. This, in fact, is the greatest witness we can have to His greatness—looking to Him and obeying Him, not trusting in our world’s sources of power and ingenuity.

PRAYER

Father, we look to You; we trust in Your name. Help us to remain obedient to You at our crossroads. Amen.

By Marc Turnage

Bible readers find the issue of Jewish burial customs and tombs interesting due to the story of the death and resurrection of Jesus. While the Gospels do not provide an exact location for the tomb of Jesus, although tradition and archaeology does support the traditional location of the Holy Sepulchre, they do offer several interesting details about Jewish burial practices and the style of tombs used in the first century. And, since Jesus was placed in a new tomb, in which no one had ever been laid (Luke 23:53), the style of His tomb must have been one of two known from the first century.

Jewish tombs in the first century consisted of two types: kokhim and arcosolia. The most common being the kokhim. A kokh (singular) was a long, narrow recess cut into a rock tomb in which a body, coffin, or ossuary (bone box) could be laid. The typical kokhim tomb was hewn into the hillside and consisted of a square chamber. The entrance to an ordinary kokhim tomb was a small square opening that required a person entering to stoop. The height of the chamber was usually less than that of a person, so they often cut a square pit into the floor of the chamber. This pit created a bench on three sides of the chamber where the bodies of the deceased could be prepared. 

After the chamber and the pit were cut, the kokhim were cut level with the top of the benches and perpendicular to the wall of the tomb in a counter clockwise direction, from right to left, in every wall except the entrance wall. One to three kokhim were usually cut per wall. The kokh had roughly vaulted ceilings and were the length of the deceased or a coffin. After the deceased was placed into the kokh, a blocking stone sealed the square entrance of the tomb. Small stones and plaster helped to further seal the blocking stone. The tomb was sealed in a manner that it blended into the surrounding hillside. 

After a year, when the flesh had decayed, the bones were collected and buried into the ossuary. Once the bones were placed into the ossuary, the ossuary could be placed in a loculus (kokh) within the tomb or upon the bench or floor of the main tomb chamber. Ossuaries were made of the soft, chalky limestone (a few ossuaries were made out of clay or wood) and consisted of a box where the bones were placed and a lid. The limestone was placed into water to soften the stone, which allowed the stone to be easily carved into the ossuary. 

Originally ossuaries served one individual, so the dimensions of the ossuary were the length of the femur and the width and height of the pelvis and skull. Many ossuaries, however, contain the bones of more than one person (and not complete persons at that). Most of the ossuaries discovered bear decorations, although they can be plain. Professional craftsmen decorated the ossuaries using a compass, ruler, straightedge, carving knife, gouge, mallet, and chisel. 

Many ossuaries bear inscriptions in Hebrew, Aramaic, and Greek. These inscriptions were not done by professional scribes, but in the semi-dark of the cave by family members, to identify the deceased. Archaeologists excavating south of the Old City of Jerusalem in 1990 discovered an ornately decorated ossuary bearing the inscription “Joseph, son of Caiaphas,” the high priest who turned Jesus over to Pilate. It held the bones of a sixty-year-old male, and in the eye sockets of the skull were two coins. The practice of secondary burial in ossuaries date from the period of the first century B.C. to the first century A.D. Jews could also bury in coffins during this period as well. 

In addition to the kokhim tomb, arcosolia tombs began to appear sporadically during the first century. The arcosolia is a bench-like aperture with an arched ceiling hewn into the length of the wall. This style of burial was more expensive since only three burial places existed within a tomb chamber instead of six or nine, as typically found within kokhim tombs. Approximately 130 arcosolia tombs have been discovered in Jerusalem and over half of them also contain kokhim. Ossuaries (bone boxes) could be placed on the arcosolia benches.

The tomb identified within the Holy Sepulchre as the tomb of Jesus was originally an arcosolium (singular) with an antechamber; however, the centuries of pilgrims and the various destructions of the church have deformed and obliterated the tomb. What visitors see today is a later structure; nevertheless, the tomb originally contained a first century arcosolium tomb. 

Burial practices reflect the values, philosophy, and religion of people. The style of tombs used by Jews in the first century differ significantly from those used in the period of the Old Testament, which reflects the development of views of death and the afterlife from the period of the Old Testament to the New Testament.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“Now the word of the Lord came to him [Abram]: ‘This one will not be your heir; instead, one who comes from your own body will be your heir.’ He took him outside and said, ‘Look at the sky and count the stars, if you are able to count them.’

Then He said to him, ‘Your offspring will be that numerous.’ Abram believed the Lord, and He credited it to him as righteousness. He also said to him, ‘I am Yahweh who brought you from Ur of the Chaldeans to give you this land to possess. … But you will go to your fathers in peace and be buried at a ripe old age. In the fourth generation they will return here, for the iniquity of the Amorites has not yet reached its full measure’” (Genesis 15:4-7, 15-16 HCSB).

We often read the Bible to seek out the promises of God for ourselves. Reading them gives us peace and hope that God is with us and that He will bring us through our circumstances. Abraham offers a figure to whom God made tremendous promises, who proved faithful to God.

But have you ever noticed that Abraham never lived to see the fullness of God’s promises? Abraham saw Isaac, but he never saw his descendants as numerous as the stars of the heavens. He never saw his seed inherit the Promised Land.

We search the promises of the Bible to bolster our faith that God will take care of us or see what He will do for us. Remember that in the Bible, the “we” is always more important than the “me.” Had Abraham only sought God’s promises for himself or looked for their fulfillment in his lifetime, he could never have been the father of faith. But Abraham was believing God.

He recognized that God’s plans extended beyond him—that he and his faithfulness had a role to play within God’s bigger picture. But he did not see the fullness of the promise. He trusted God. And he did his part; he played his role faithfully.

Does our spirituality focus primarily on what God has done, can do, or will do for us? Or are we content to be faithful and serve him, playing our role within His will, not ours? Do we need to see His promises realized in our circumstances, immediately, or will we remain faithful in light of the possibility that we may not see the promise realized in our lifetime?

Abraham went to his grave with only God’s promise that his descendants would be as numerous as the stars and that God would bring them back into the land. Yet he remained faithful. Do we have that degree of faith?

PRAYER

Father, enable me to serve You and faithfully perform my duty to You, so that Your will is done—even when I don’t see it. Amen.

By Marc Turnage

Mentioned more than any other location in the Gospels, apart from Jerusalem, Capernaum sits on the northern shore of the lake of Galilee. The Gospels indicate it served as an important base during Jesus’ ministry around the lake, with Matthew referring to it as “his own city” (9:1). He performed miracles in the village casting out a demon in its synagogue on the Sabbath, healing Simon’s mother-in-law, and caring for many who suffered. Jesus taught in the synagogue built by a centurion (Luke 7:5). 

Capernaum does not appear in ancient sources prior to the first century where both the Gospels and the first century historian Josephus mention it. Its name means the “village of Nahum,” although no indication of who Nahum was is known. Archaeological excavations indicate that some settlement at the site existed as early as the third millennium B.C.; however, the village that Jesus knew began around 330 B.C. and continued until the Arab conquest in A.D. 640, when the layout of the village was significantly altered. Archaeological excavations indicate a population shift and growth took place in the first century B.C., in which the population became markedly Jewish. 

The site of Capernaum today consists of two sites, one controlled by the Franciscans, which contains some houses, the synagogue, and the Christian shrine, and the other site belongs to the Greek Orthodox Church. Excavations on the Greek Orthodox property have been limited. Most of what they excavated dates to the Byzantine period (4^th-7^th centuries A.D.). They did discover a bathhouse (2^nd-3^rd century A.D.), a tomb, which dates to the 1^st century, and some suggest that the sea wall of the harbor goes back to the first century as well. The more popular and developed side of Capernaum belongs to the Franciscans; however, most of the remains that visitors see date to the Byzantine period.

The synagogue that stands in the site today was constructed out of limestone, which had to be brought to the village since the local stone is the black, volcanic basalt. Certain architectural elements of the structure suggest a 3^rd-4^th century date; however, pottery discovered under the floor indicates that the current building was constructed in the 5^th-6^th century. The limestone building rests upon a basalt wall. While visitors to the site are shown this wall and told it dates to the first century, the time of Jesus, this simply does not seem to be the case. The wall supports the limestone structure above it. It is possible that they built this structure on top of the earlier, first century synagogue, but the synagogue of Jesus would have been much smaller, as excavations under the floor of the Byzantine period synagogue have revealed houses in use during the first century. 

The excavated houses date primarily to the Byzantine period; however, excavators uncovered a large courtyard to a house, which dates to the first century. The homes in Capernaum reflect a style of home popular within the ancient world known as the insula. These homes surrounded a central courtyard in which much of the domestic life of the family took place. This style of home illustrates many stories in the Gospels. 

Visitors to Capernaum encounter a large modern church built over a series of ancient ruins, which consist of three phases. The earliest phase consists of an insula home (200 B.C.-A.D. 135). The second phase reflects an insula sacra in which a certain portion of the house became a shrine (2^nd-4^th century A.D.). The final phase (5^th-6^th century A.D.) preserves a Byzantine shrine with three concentric octagonal walls with mosaic floors. This structure architecturally reflects a Byzantine shrine, built over a sacred site, but it is not a church. The excavators explained these three phrases as evidence of this site being the “House of Saint Peter.” 

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“I will give thanks to You, O Lord; for although You were angry with me, Your anger is turned away, and You comfort me” (Isaiah 12:1 NASB).

As children, we made mistakes. Sometimes a lot of mistakes. And, yes, sometimes our mistakes roused our parents’ anger. If we had good and loving parents, nothing was more comforting than when they looked past their anger and disappointment with us, saw our sorrow and sadness, and comforted us. We still make mistakes. And we still seek comfort.

We may not have comprehended it all as children, but somehow, we understood that in those moments when our parents chose to comfort us instead of acting on their righteous anger, we gained a genuine sense of awe for our parents. We knew that they had the right to their anger; we had fallen short. But they chose to comfort us instead.

The psalmist said, “If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, that You may be feared” (Psalm 130:3-4). It’s God’s mercy, His ability to turn from His anger and comfort us, that ought to draw us closer to Him. That He desires and is willing to do so is incredible. 

Do we allow Him to comfort us? We seek His comfort when we are hurting from life’s circumstances, but do we allow Him to comfort us when we have failed Him? Do we recognize that He desires to comfort us, even when He’s been angry at us?

God often forgives us more quickly than we forgive ourselves. God’s comfort in our lives, however, brings us to a place without fear: “Behold, God is my salvation, I will trust and not be afraid; for the Lord God is my strength and my song, and He has become my salvation” (Isaiah 12:2). It enables us to trust Him. 

When our parents sought to comfort us, despite our mistakes, it played an important role in building our trust with them. We most likely came to see that their love for us did not depend upon circumstances but instead was rooted deeply in their relationship with us.

We can trust God because He turns aside His anger with us to comfort us. He is for us. We need to allow Him to comfort us today.

PRAYER

Father, I thank You, for though You were angry with me, Your anger turned away and You comforted me. Amen.

By Marc Turnage

Located on the northwestern shore of the Dead Sea, about seven miles south of Jericho and twenty miles north of Ein Gedi, sits the ruins of Qumran. Eleven caves around Qumran yielded, arguably, the most important archaeological discovery of the twentieth century: the Dead Sea Scrolls. The current name, Qumran, comes from the Arabic word qamar (“moon”), so it was not its ancient name, which remains unknown. Some have suggested that it may be Secacah (Joshua 15:61-62). 

In 1947, in a cave just north of the ruins of Qumran, Bedouin shepherds discovered seven leather scrolls hidden inside. This set off the frantic search by scholars and Bedouin alike to discover more caves and scrolls. Around Qumran, eleven caves were discovered between 1952-1956 that contained scrolls. The discovery of scrolls in the caves around Qumran led archaeologists to excavate the ruins of Qumran in 1951 and from 1953-1956. 

The library of scrolls discovered in the eleven caves yielded approximately 30,000 fragments of scrolls, comprising about 1,000 manuscripts written on leather, papyrus, and one on copper, in Hebrew, Aramaic, and Greek. The library proves incredibly important for our understanding of the text of the Old Testament, as well as ancient Judaism, the Judaism of the first century. 

Every book of the Old Testament, except for Esther, was discovered among the Qumran library. The most copied books were Psalms, Deuteronomy, and Isaiah, which are also the three Old Testament books most frequently quoted in the New Testament. The library also contained non-biblical works written by Jews from the second century B.C. to the first century A.D., with a unique collection of writings belonging to the Jewish sect that lived at Qumran, a group most scholars identify as the Essenes, which are mentioned by several ancient writers. 

Most scholars identify the ruins of Qumran as belonging to a group of Essenes. The site consists of rooms, which have been identified as a scriptorium, where the community members copied the scrolls, a dining room, which is the longest room at the site and had a pantry filled with bowls, plates, and cups. The site also contains pottery kilns, water reservoirs, as well as several large communal Jewish ritual immersion baths. 

The site, which sits in a dry, desert climate, used a series of dams and water channels to bring water from the nearby wadi, which flooded during the winter rains. The dams and channels ensured that water flowed into the settlement and filled the water installations. 

The discovery of the scrolls significantly advanced our understanding of the text of the Old Testament, as well as the world of ancient Judaism, which is the world of the New Testament.  

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

By Marc Turnage

Located two and a half miles north of Capernaum, Chorazin sits in the hills overlooking the lake of Galilee at 45-46 meters above sea level and 267-273 meters above the lake. Although only mentioned once in the Gospels (Matthew 11:21-24; Luke 10:13-16), Jesus cursed the village for not repenting when seeing the miracles he worked in its midst. He cursed Chorazin, along with Capernaum and Bethsaida. Incidentally, the land between these three villages, on the north shore of the lake of Galilee, covers much of the territory of Jesus’ ministry recorded in the Gospels. 

The distance of Chorazin from the lake meant that it did not participate directly in the fishing industry on the lake. We learn from rabbinic literature that Chorazin produced exceptional wheat. Excavations of the site reveal that the village, which began in the first century A.D., was a Jewish village.

The majority of the ruins one sees when visiting Chorazin today date from after the first century, but they reflect Jewish village life in the Galilee. The central structure from the later village is the synagogue. Built perhaps as early as the third century A.D., the basalt structure resembles the Galilean style synagogues excavated at places like Capernaum, Bar’am, Meiron, and Arbel. 

The synagogue sits in the center of the village. Worshippers entered the hall through three entrances from a large staircase on the south, which faces towards Jerusalem. Two tiers of benches line the two long aisles and the short wall opposite the entrance in a “U” shape. Inside the synagogue, the basalt stone, which is hard to fashion, bears carvings and decorations. 

Excavators uncovered pieces of what appears to be a Torah Ark, where biblical scrolls read in the synagogue were kept. They also discovered a basalt stone seat, which was known as the Seat of Moses (see Matthew 23:1-2; Luke 4:20). The chair bears a dedicatory inscription in Aramaic, which reads, “Remember for good Yudan son of Ishmael, who made (or donated) this stoa, and its steps from his property. May he have a portion with the righteous.” Recent excavations in the floor of this synagogue indicate that it may stand on an earlier public building, perhaps the first century synagogue. 

Although the ruins of Chorazin that one sees today date to after the first century, the site contains a number of features in the homes, installations, like a covered Jewish ritual immersion bath, and details within the synagogue that help to illustrate stories from the Gospels and the life and ministry of Jesus.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

By Marc Turnage

The site of Magdala sits a little over three miles north of Tiberias, on the southern edge of the plain of Gennesar, on the shore of the lake of Galilee.

Ancient sources seemingly refer to this site by three names; Greek and Latin sources refer to it as Taricheae; Hebrew and Aramaic sources use the names Magdala or Migdal Nunaya. Although a question remains whether all three names refer to the same site, many accept that they do. Since the Byzantine period (4^th-7^th centuries A.D.), tradition has identified this site as the home of Mary Magdalene, mentioned in the Gospels, but Mary’s connection with this site is by no means certain. 

The ancient sources written in Greek and Latin, dating to the 1^st century, refer to the site as Taricheae. Taricheae served as an important administrative center from the 1^st century B.C. into the 1^st century A.D. Its name in Greek refers to “factories (vats) for salting fish.” The city’s location on the shores of the lake of Galilee indicate that fishing and fish processing served as its primary industry. The administrative role of the city, as well as its size, suggest that its fishing and fish processing involved smaller villages that lay within its toparchy, like Capernaum. 

Gennesar (Gennesereth) is a large fertile plain on the northwest corner of the lake of Galilee. The name refers to the region of the fertile plain. Magdala functioned as the largest city and port serving the Gennesar Valley; thus, when Jesus arrives by boat to Gennesar (the region) in the Gospels, he likely used the port of Magdala. 

Archaeologists first excavated a small section of the site in the 1970s. Excavations since the 2000s have provided a number of significant finds that shed light on Jewish life around the lake of Galilee during the ministry of Jesus. Excavations have uncovered installations that likely served for the processing and salting of fish, indicating the identification of the site as Taricheae. They also uncovered a series of streets laid out in an urban grid pattern, and along some of these streets, houses were uncovered that speak to the wealth of the people that lived in them.

They were built with finely cut stones having mosaic tile floors. Pottery and glass vessels discovered in these homes further speak to the wealth of the inhabitants. These homes also had private Jewish ritual immersion baths (mikva’ot). Ground water filled and refilled these pools. Their presence is rather unique since the lake itself could serve Jewish ritual purity needs. The owners of these homes apparently desired a high degree of ritual purity, which required them to include private ritual immersion baths in their homes.

Excavations uncovered the ancient Hasmonean (1^st century B.C.) and early Roman (1^st century A.D.) harbor of Magdala. Pottery and coins provided a clear date for the structure, which had the mooring stones still in place. This harbor served the fishing industry of Magdala, as well as provided transit for travel around the lake. Magdala sits just below Mount Arbel, which overlooked a pass through which a road led from the northwest corner of the lake west into Galilee, and which could also be used by Galilean pilgrims traveling to Jerusalem. 

Excavators uncovered a modest public building, which they have identified as a synagogue. This building consists of three phases. The middle phase dates to the early-mid 1^st century A.D. This structure consists of an entrance with a narrow rectangular hall from the west, possibly a room for study known as a beit midrash. One passes from the entry vestibule into the main hall, which is surrounded on all sides by benches. This placed the focal point of the hall in the center of the room (this is a common layout for first century synagogues).

The aisles had mosaic floors, and the columns of the main hall were covered with frescoed plaster. The walls also had frescoes plaster upon them. In the center of the main hall, archaeologists discovered a stone with four short legs. This decorated stone preserves a number of images, the most striking of which is the seven branched menorah that resided in the Jerusalem Temple. The iconography of this stone seems to tie to the Temple in Jerusalem indicating that those in this synagogue connected their worship with the worship in the Temple. 

In the land of Israel in the 1^st century, the primary function of the synagogue was the reading and teaching of the Torah. We see this with Jesus in the Gospels. The layout and orientation of 1^st century synagogues in the land of Israel, like the one in Magdala, focus on the center of the hall where the Torah would be read and expounded upon. This stone discovered in Magdala has been identified as the base for a Torah reading stand. Jews read the Torah standing; they sit to teach (just like Jesus; see Luke 4:16-20). This decorated stone likely served as a base for a stand for the Torah reading, when all eyes would be fixed on the one reading and explicating the Torah (Luke 4:16-20).

The Gospels do not mention Jesus in Magdala. Yet, he sailed to the region of Gennesar where Magdala was located. He taught in all the synagogues of the villages and cities of Galilee. The Magdala synagogue dates from the time of his ministry; he could have taught there. Excavations at Magdala reveal that the population of the Galilee in the 1^st century was Jewish, and devout Jews at that. Some had wealth, but they adhered to Jewish concerns of purity and worship.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

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