Drawing of the ‘Bethlehem’ Bulla

There is a facsimile drawing of the so-called ‘Bethlehem’ bulla now available. It has been produced by Pnina Arad.

Facsimile drawing of the ‘Bethlehem’ bulla (Pnina Arad)

According to the drawing, the first register contains a triangular-shaped ʿayin (ע) and the lower fragment of a taw (ת), yielding the word בשבעת (bšbʿt), meaning ‘in the seventh (year)’. The second register has the leftmost portions of a yodh (י) as the first extant letter. The fourth visible letter has been drawn as a ḥeth (ח), though apparently the vertical stroke in the top left has been broken off. The proposed reading is ביתלחם (bytlḥm), referring to the toponym Bethlehem. The third register has only one extant letter, but on the basis of other fiscal bullae, has been reconstructed as למלך (lmlk), meaning ‘for the king’.

So it looks like the bulla probably does refer to Bethlehem after all. Nevertheless, a personal inspection by another epigrapher (in addition to Shmuel Ahituv) would still be good to double-check.

More on the so-called ‘Bethlehem’ Bulla

Since the original announcement by the Israel Antiquities Authority, there has been a flurry of discussion about the new bulla which, it is claimed, refers to Bethlehem. In my previous blog article, I mentioned that the photograph accompanying the announcement didn’t seem to allow for a reference to Bethlehem. At the same time, however, I mentioned that photographs of inscriptions like these can distort critical features. Hence, I called for some extra eyes to take a look at the bulla and let us know what they see.

Today comes news (via an email from Joseph Lauer) that Shmuel Ahituv (Ben Gurion University) inspected the bulla and in the second register he reads the following letters:


According to Ahituv, the first fragmentary letter is not a ב (b), as originally reported by Eli Shukron, but a י (y). Furthermore, he claims that though they are slight there are traces of a left vertical stroke on the final extant letter, yielded a ח (ḥ) rather than ה (h). Accordingly, he concludes that the second register does indeed refer to Bethlehem (ביתלחם).

Ahituv is a trusty epigrapher. He’s the author of the Carta Handbook, Echoes from the Past: Hebrew and Cognate Inscriptions from the Biblical Period, and he knows his stuff. It’s good to see that we have an actual epigrapher looking at the bulla. One wonders why his opinion was not included prominently in the IAA’s original announcement. I’m more than happy to retract my preliminary conclusion on the bulla, but before doing so, I’d like to hear from one or two other epigraphers who can inspect the bulla itself. Chris Rollston, you’re up!

This raises the issue of the way epigraphic finds are announced. It would seem sound practice to employ two independent epigraphers and have their opinions accompany any such announcement. This is especially vital when the published photograph seems to speak against the announcement.

A New Seal that DOES NOT refer to Bethlehem

The Israel Antiquities Authority is reporting the discovery of a clay bulla (a seal originally impressed into soft clay) during sifting of soil and debris from the City of David excavations. According to excavation director, Eli Shukron, the seal dates to the seventh century BC and is our earliest evidence for Bethlehem. But, quite frankly, I don’t buy it.

Download a high resolution photo of the bulla (zipped)

The newly discovered bulla from the City of David excavations

Shukron claims the bulla reads as follows:

בת לחם

He transliterates this as:

bat lechem

He gives the following interpretive comments for this:

…it seems that in the seventh year of the reign of a king (it is unclear if the king referred to here is Hezekiah, Manasseh or Josiah), a shipment was dispatched from Bethlehem to the king in Jerusalem. The bulla we found belongs to the group of “fiscal” bullae – administrative bullae used to seal tax shipments remitted to the taxation system of the Kingdom of Judah in the late eighth and seventh centuries BCE. The tax could have been paid in the form of silver or agricultural produce such as wine or wheat… […] this is the first time the name Bethlehem appears outside the Bible, in an inscription from the First Temple period, which proves that Bethlehem was indeed a city in the Kingdom of Judah, and possibly also in earlier periods.

In other words, it seems that Shukron is translating the bulla as follows:

In the seventh (year).
For the king.

Once again, however, it seems that we have an Israeli archaeologist jumping to inordinate conclusions that simply do not reflect the actual evidence, all so that they can make a sensational political statement about Israel or Judah in antiquity. There are a number of issues with Shukron’s proposal:

  1. The first register (line) of the bulla is quite fragmentary, with the beginning and end of the line no longer extant. If Shukron’s reading of the third register as למלך (‘for the king’) is correct, then there is ample room for at least one or two letters before the initial extant ב (b). If this is the case, then it opens up the possibility that the first register does not relate to the number seven (Heb: שבעת), but could instead be a name, perhaps beginning with אב (Ab—).
  2. After the ש (sh) in the first register, Shukron reads ע. However, given the shape of the other letters, which seem to resemble Hebrew letters of the seventh to sixth centuries BC, one would expect this ע to be represented by a plain circle—the standard shape for this letter in that period time. But this does not appear to be the case here. On the contrary, the shape of this letter seems to resemble a narrow floating figure ‘7’. This shape is much closer to the relevant forms of letters נ ,ו, or פ, (w, n, p). though in each case, the letter would still be an unusual shape. Now it simply could be that the photograph is masking the true shape of the letter. This type of photographic distortion certainly occurs, as I found out first hand when I discovered an extra letter on the Tel Dan Inscription that simply did not show properly in photographs. So, we’ll reserve final judgement on this until we have the testimony of other skilled epigraphers who have the chance to inspect the bulla personally. But, going by the current photograph, Shukron’s reading here doesn’t seem to match what’s there.
  3. In the second register, Shukron reconstructs the first letter, which is mostly broken off, as ב (b). This is certainly possible, but not necessary. In fact, it looks to me as though ר (r) is a slightly better fit for this fragmentary letter. Nonetheless, let’s give Shukron the benefit of the doubt here. The next two letters are not problematic. They unambiguously read תל (tl). However, Shukron claims the next letter is ח (ḥ). However, there is one big problem with this: normally the letter ḥeth has two vertical strokes, one on each side of the three horizontal ‘rungs’, producing a kind of ladder shape. But there is clearly no vertical stroke on the left side of this letter. What we are left with is, rather, the classic ‘brush’ shape of the letter ה (he). This means that the bulla simply cannot be referring to Bethlehem (בת לחם), for that would require the letter ח, not ה. But we clearly here have a ה. Add to this the fact that the word division in this seal (as is the case with most others) is not actually apparent, and the connection to Bethlehem becomes even more stretched. So what has happened here? Has there been an absolute bungle of epigraphic analysis here? Did Shukron and the IAA totally miss the fact that this letter is he, not ḥeth? Or are they trying to make the bulla read what they want it to say and hope that the non-epigraphy-skilled public just go along with it? Whatever the reason behind it, this just simply does not refer to Bethlehem—unless the published photograph is not just distorting something, but actually fibbing. What the bulla does refer to is unknown—we’ll have to do some more thinking on that. But I am not a little astonished at the reading offered by Shukron.
  4. Given that the second register almost certainly does not refer to Bethlehem, it’s just possible that the second register is a patronymic for a woman. If, as Shukron suggests, the first letter is ב (b), then it could read […]בת לה (bt lh…): daughter of Lah[…]. Seals of prominent women are not unknown, but it would suggest that the owner was most likely royalty—either a wife or daughter of the king. This reading is a distinct possibility, but ultimately cannot be verified.
  5. The third and final register has but one extant letter: כ (k). This could certainly be part of the word למלך (‘for the king’), as Shukron suggests. It seems he is being led here by the other fiscal bullae we have discovered, in which the word למלך is clearly there. If this is the case, then as is the norm, this bulla may well represent a stamp indicating the origin of some commodity sent to the king of Judah in the seventh or sixth century BC. However, as I’ve suggested above, there is just as much chance that this is a personal seal mentioning someone’s name. If this is the case, then perhaps the extant end of the first register reads בן (‘son of’). But that’s more of a guess than a hard-and-fast observation.

It seems we need to wait for some more reliable and unsensational epigraphic analysis to be done on this bulla. Unless I’m very much mistaken(1), it seems fairly clear from the published photo that this bulla does NOT refer to Bethlehem. I lean towards seeing this as the seal of a prominent woman, though ultimately I can’t even be sure of that. Could a decent epigrapher please go and have a look at this seal, or could a generous benefactor pay to fly me over to inspect it?

Links to other reports about this bulla can be found below. You can see from some of the links how quickly news of this find is being disseminated as ‘proof’ for Bethlehem. The thing is, we don’t need this bulla as evidence for Bethlehem’s existence. It’s all rather unnecessarily sensationalist.

UPDATE: More news here.

(1) I have been known to be wrong before. I remember it well, actually. It was a Wednesday.