Abstract

KUNTILLET CAJRUD: A CASE FOR CRITICAL REVISION

Koot van Wyk

Volume: 7 Issue: 4 2017

Abstract:

Kuntillet cAjrud: A Case for Critical Revision Kuntillet cAjrud is an archaeological site with data in objects, images and texts that kept scholars on both sides of the hermeneutical divide busy. The secular/nihilistic orientated archaeologists are trying to connect the dots on both image and text to what they have already chose to see regarding the text: that the text is a late post-exilic creation and archaeology in their view is uncovering the “true Israel and their religion and their pantheon”. The other view is biblically textual-based, a position supported by other extra-biblical sources of literacy in all periods of the Levant in nearly all Ancient cultures continuously, and not only after the sixth century BCE. The hazard to prove earlier writings’ existence archaeologically is the preservation ability of writings materials used that leads to meagreness of data, not the reality of its existence. Kuntillet cAjrud is not only an Ashera site but also a Baal site, mentioning the word “prophet”; included an eschatological text with elements similar to Habakkuk 3 (520 BCE) and the Divine Warrior motif in Kajr 4.2. Ceramics (pithoi) came from Jerusalem, Samaria and even further north. Was Ashera written on the pithoi in Jerusalem or on Kuntillet cAjrud? Ashera also appeared on plaster-texts. Scholars are divided how it should be interpreted: that Ashera is a cultic place, gameboard, goddess or name of person. The 3 rd person singular pronoun added to the name can be shown also at Ebla and Ugarit. However, consensus of nihilists preferred to read “his [Yahweh’s] Ashera”. It was found in this article that a revision of all data rather points to the fact that the Ashera of the Addresee is in mind just like at Khirbet el Qōm where it reads “his [Uryahu’s] Asherah, not that of Yahweh. It does not deny that idolatry was exercised here but as the prophets (early = Amos, Hosea, Isaiah) all condemned Ashera and Baal worship on mountains near Tema, at Samaria, so this continued also with the later prophets Ezechiel and Jeremiah around the invasion of Nebuchadnezzar in 597 BCE and continuing to 586 BCE. The iconography at the site had strong connections to Greek Vase art, especially the particular connection to one cow and calf motif dating to ca. 520 BCE. Nimrud Ivories are dated not only in the 9

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