Gershon Galil has offered a second alternative reading of the ceramic inscription from Jerusalem, in addition to the first he offered a few days ago. He has also provided a drawing to illustrate the possibility of his second alternative, which I provide below along with his thoughts.
Here is another possible reading of the inscription from Jerusalem (from right to left):
[…], mem, qop, lamed, ḥet, nun, [yo]d, [yo]d nun
…נ [יי]נ חלק מ… … Spoiled Wine from…
The term yn ḫlq is attested only once in a text from Ugarit (KTU 4.213:3): “…arb’m (kdm) yn ḫlq b gt sknm“. For the meaning of this classification of wine see the following translations: verdorbener Wein (Aartum); mauvais/perdu vin (Lemaire et al); vino estropeado (del Olmo Lete and Sanmartin). For a short discussion of this term see: K. Aartum, UF, 16 (1984), 1-52, esp. 26.
[Your poor brothers – You sh]all [gi]ve them their share
The Ophel inscription should be dated to the second half of the 10th century (it was absolutely not written in the 11th century). In the mid-late 10th century the house of David controlled Jerusalem, and I agree with Athas that:
“The language of the inscription is difficult to ascertain from so few letters, but there is good reason to think it is probably Hebrew” (although it is well known that the roots ḤLQ and NTN are clearly also attested in other West Semitic Languages).
The term yn ḫlq is not mentioned in the Bible or in any other extra Biblical Hebrew text. Moreover, the Ophel Inscription was inscribed on an open large size pithos jar, and it is not unreasonable that it contained wine.
Gershon Galil’s reconstruction of the ceramic inscription. (Original rendering by Ada Yardeni)
At the biblical studies forum, Gershon adds:
A short note on the spelling of the word “wine” in West Semitic Languages: In Ugaritic, Old Canaanite, Phoenician (Shiqmona: IEJ, 18 , 227B:2), Ammonite, and even in the Kingdom of Israel (The Samaria Ostraca) wine was always written with only one yod (yn; ka-ra-nu: ye-nu = Aphek-Antipatris: TA 3 , 137:2). But in (southern) Hebrew the form is always yyn (Epigraphic Hebrew [Lachish, Arad and more], Biblical Hebrew [without any exception], Ben Sira, Qumran, and even in the Rrabinic [sic!] sources).
On the ANE-2 list, Aren Maeir, Director of the excavations at Tell es-Safi/Gath, chimes in with his opinion on the ceramic inscription discovered during Eilat Mazar’s dig in Jerusalem. Aren writes:
Prof. Aren Maeir
Just received my copy of the IEJ issue with the article on the Ophel inscription. I must say that from what I can see from the drawing of the pottery, it appears to me to be a 9th cent. BCE form. As I’m in the field and without the literature, I can’t give exact parallels, but offhand, I would think that they are reminiscent of the so-called “Ajrud Pithoi”.
If this is the case (and as I stated above, this needs to be checked carefully), the only way the inscription can be 11th or 10th century BCE is if these early letters were floating around in the air for a century or so (like the “floating letters” in art by Mordechai Ardon), and then, sometime in the 9th century decided to settle on a pithos rim…
In a previous blog post I referred to Gershon Galil’s understanding of the new ceramic inscription from Jerusalem. Gershon and I have been in conversation about the new fragment and he has elaborated on his particular view. Gershon reads the inscription from right to left as follows:
נת]ן [תת]ן חלקם]
[nt]n [tt]n ḥlqm
Give them their share
Gershon argues that the inscription and the pithos on which it was inscribed may have had a function similar to the ‘AHK’ inscription published by Gabriel Barkay (‘Your Poor Brother’: A Note on an Inscribed Bowl from Beth Shemesh”, Israel Exploration Journal 41 , 239-241). The ‘AHK’ (אחך, ‘your brother’) inscription was incised on the inside of a late 8th-century BC bowl found in an Iron Age cemetery at Beth Shemesh.¹ In Barkay’s opinion, ‘[I]t was apparently meant to contain food for the poor, who were called אחך — ‘your brother’.’
Accordingly, Gershon argues that it is possible that the first word in the new Jerusalem inscription was also אחך (‘your brothers’), and that the inscription as a whole may have served a similar function to that of the AHK bowl.
¹The bowl was originally uncovered during excavations in 1911/12, but not published until 1991.
A new inscription purportedly dating to the 10th century BC has been discovered in excavations at Jerusalem. The inscription was inscribed on the shoulder of a large ceramic pithos jar that was turned up in Eilat Mazar’s excavation in the ‘City of David’ area (just south of the Old City walls). The Hebrew University of Jerusalem has issued a statement about the find, which I copy below at the end of this blog post (see blue section). Two photos accompanied the statement, and I have included them here in this blog post, too.
Here is the first photo:
This jar fragment bearing an inscription in the Canaanite language was unearthed near Jerusalem’s Temple Mount by Hebrew University archaeologist Dr. Eilat Mazar. Dated to the tenth century BCE, it is the earliest alphabetical written text ever uncovered in the city. (Photo courtesy of Dr. Eilat Mazar; photographed by Noga Cohen-Aloro.)
My initial thoughts:
There is some confusion in the media statement (see blue section below) about the dating of this inscription. On the one hand the statement claims the inscription is in a Proto-Canaanite script and dates to the era before Israelite rule, but then it claims the inscription comes from the 10th century BC and dates to Israelite rule. I think what the statement is probably trying to say is that the letters of the inscription appear to be in a script that is known from the era before Israelite rule, but the piece of pottery itself comes from a period during Israelite rule, specifically Iron IIa (10th century BC).
To me the script certainly looks very old. I’m not sure I’d label it ‘Proto-Canaanite’, though. On first glance I would say tenth century BC seems about right, with the script bearing some resemblance to Phoenician. This is, of course, a preliminary estimate, because although there is a hi-res photo of the inscription here, I’d need to see the pottery up close in person to make a more definitive evaluation.
Also, the statement says that the letters seem to be (left-to-right) m, q, p, h, n, (possibly) l, and n—that is ן לנחפקמ. I would suggest a few other possibilities (again, this is only on first impression). The first letter (that is, the rightmost) seems to be the top half of a nun (נ) fairly clearly. Then, moving leftwards, there is a gap, followed by some strokes above the breakage that appear to be the upper portions of what may be a beth (ב) that does not quite join up at the top. However, these two strokes could belong to completely different letters, which is perhaps given more weight by the fact that there seems to be the bottom portion of an elongated stroke a little way below. If this matches up with the second of the strokes above the breakage, then I’d suggest it may well be a mem (מ). On that basis, I’d propose the previous stroke might belong to a lamed (ל).
Moving further left, the next letter, which is the first complete letter, is very problematic. It appears to have the shape of a nun (נ), but in reverse (compare it with the first stroke on the very right hand side). Other than nun, though, I can’t see what other letter this might be. So I’m going for it as an anomalous nun (נ).
The next letter seems to be a ḥeth (ח). The next two letters, however, are difficult to decipher. The first is touted as a pe (פ) in the media release, but I’m not convinced. Looking closely at the hi-res photo, I think the right part of the letter is not completely rounded, but has a kink at the point where it bends downwards. Also, I think there may be a small tail stroke on the bottom of that right hand portion. To me, this suggests a somewhat truncated form of tsade (צ), though I couldn’t rule out an odd-shaped taw (ת) either. The next letter was touted as a qoph (ק), and while this is a plausible suggestion, it looks more like a resh (ר) to me. The final visible letter appears unambiguously to be a mem (מ).
Thus, on a preliminary deciphering, I would propose the letters might be read ן למנחצרמ (n lmnḥṣrm). However, since I have not seen the fragment itself and only have the photo to go on, I won’t set that reading in stone (or ceramic!). It is purely a first impression. As I clearly learnt with the Tel Dan Inscription, you cannot rely solely on photographs of inscriptions, no matter how good the photos appear to be. Nothing beats an actual physical inspection made in person, because photos can unwittingly mask critical features (like the extra letter on the Tel Dan Inscription).
What might this preliminary rendering of the letters mean? Well it might refer to something coming from the ‘courtyards’ (ḥaṣerim: חצרים), perhaps of the temple or the palace. Alternatively, perhaps the pithos jar held something ‘from Hadramaut’ (lemin ḥaṣramawt: למן חצרמות)—the biblical Hazarmaveth. The first possibility would be significant in and of itself as providing some evidence of a royal and/or cultic installation in Jerusalem during the 10th century BC. The second possibility would be stupendous, providing evidence of contact between Jerusalem and southern Arabia during the tenth century BC. However, as enticing and sensational as these possibilities are, we have to wait further work on this ceramic piece and get the eyes of a few more epigraphers onto it. We also have to ensure we understand the stratum in which the ceramic piece was found properly. This will come with further excavations in coming years.
Nonetheless, even if this inscription doesn’t quite live up to the deliciously sensational possibilities I’ve just mentioned, it is still significant as evidence of officialdom in (most likely) 10th century BC Jerusalem. The average person generally did not write things into their newly made ceramic jars. It was usually an administrative authority of some kind that needed to do that kind of thing. So this inscription should make us sit up and take notice. It does not tell us who was in Jerusalem, but it suggests that there was someone there with enough officialdom to require large pithos jars to be labelled in some way. This would have been to distinguish the jar either for its source, its destination, its function, its content, or its owner. Thus, this little inscription is a very neat find of considerable historical significance.
The language of the inscription is difficult to ascertain from so few letters, but there is good reason to think it is probably Hebrew. First, it was found in Jerusalem! Second, the ceramic piece probably dates to the tenth century BC. Third, the (visible) mem (מ) might be the masculine plural substantive ending. Fourth, we might have the preposition מן (‘from’) in a form with the preposition ל—a construction known from biblical texts (cf. Micah 7.12) While these last two reasons are still speculative at this stage, it seems sensible, given the first two reasons, to propose that this is a Hebrew inscription—one of the earliest we have (cf. the Tel Zayit Abecedary, Khirbet Qeiyafa Ostracon, and Gezer Calendar).
Feel free to interact with or challenge my suggestions here. As I’ve mentioned, they are only first impressions, so I’m very open to correction, improvement, or updating.
Here now is the official media release from the Hebrew University in Jerusalem:
Inscription From the Time of Kings David & Solomon Found Near Southern Wall of Temple Mount in Hebrew University Excavations
Jerusalem, July 10, 2013 —Working near the Temple Mount in Jerusalem, Hebrew University of Jerusalem archaeologist Dr. Eilat Mazar has unearthed the earliest alphabetical written text ever uncovered in the city.The inscription is engraved on a large pithos, a neckless ceramic jar found with six others at the Ophel excavation site. According to Dr. Mazar, the inscription, in the Canaanite language, is the only one of its kind discovered in Jerusalem and an important addition to the city’s history.
Dated to the tenth century BCE, the artifact predates by two hundred and fifty years the earliest known Hebrew inscription from Jerusalem, which is from the period of King Hezekiah at the end of the eighth century BCE.
A third-generation archaeologist working at the Hebrew University’s Institute of Archaeology, Dr. Mazar directs archaeological excavations on the summit of the City of David and at the southern wall of the Temple Mount.
The discovery will be announced in a paper by Dr. Mazar, Prof. Shmuel Ahituv of Ben-Gurion University of the Negev, and Dr. David Ben-Shlomo of the Hebrew University, following their extensive research on the artifact. Prof. Ahituv studied the inscription and Dr. Ben-Shlomo studied the composition of the ceramic materials. The paper, “An Inscribed Pithos From the Ophel,” appears in the Israel Exploration Journal 63/1 (2013).
Hebrew University of Jerusalem archaeologist Dr. Eilat Mazar displays a jar fragment unearthed near Jerusalem’s Temple Mount bearing an inscription in the Canaanite language. Dated to the tenth century BCE, it is the earliest alphabetical written text ever uncovered in the city. (Photo courtesy of Dr. Eilat Mazar; photographed by Oria Tadmor)
The inscription was engraved near the edge of the jar before it was fired, and only a fragment of it has been found, along with fragments of six large jars of the same type. The fragments were used to stabilize the earth fill under the second floor of the building they were discovered in, which dates to the Early Iron IIA period (10thcentury BCE). An analysis of the jars’ clay composition indicates that they are all of a similar make, and probably originate in the central hill country near Jerusalem.
According to Prof. Ahituv, the inscription is not complete and probably wound around the jar’s shoulder, while the remaining portion is just the end of the inscription and one letter from the beginning. The inscription is engraved in a proto-Canaanite / early Canaanite script of the eleventh-to-tenth centuries BCE, which pre-dates the Israelite rule and the prevalence of Hebrew script.
Reading from left to right, the text contains a combination of letters approximately 2.5 cm tall, which translate to m, q, p, h, n, (possibly) l, and n. Since this combination of letters has no meaning in known west-Semitic languages, the inscription’s meaning is unknown.
The archaeologists suspect the inscription specifies the jar’s contents or the name of its owner. Because the inscription is not in Hebrew, it is likely to have been written by one of the non-Israeli residents of Jerusalem, perhaps Jebusites, who were part of the city population in the time of Kings David and Solomon.
Excavations at the site are conducted in collaboration with the Israel Antiquities Authority, the Israel Nature and Parks Authority, and the East Jerusalem Development Company. The site is in the national park surrounding the walls of Jerusalem’s Old City, near the southern wall of the Temple Mount compound. The Israel Antiquities Authority maintains the excavation site as a national park open to the public.
The excavations are made possible through a generous donation by Daniel Mintz and Meredith Berkman of New York. Participants in the dig include Israeli students and workers, along with students or alumni of Herbert W. Armstrong College sent to Jerusalem from Edmond, Oklahoma to participate in the excavation.
For more information: Dov Smith Hebrew University Foreign Press Liaison 02-5882844 / 054-8820860 (+ 972-54-8820860) email@example.com
Here also is a YouTube clip featuring Eilat Mazar and Shmuel Ahituv talking about the inscription and their understanding of it as a Canaanite (non-Hebrew) text.