Look and see! A sexually assaulted Jerusalem resists being blamed and shamed by Lamentations’ male narrator and demands that YHWH recognize her suffering.

We first meet Bat Tzion as YHWH’s defiant virgin daughter in Isaiah’s prophecy against the Assyrian king Sennacherib. The metaphor turns dark when Jerusalem is ravaged by the Babylonians.

The Akedah (binding of Isaac) takes place on a mountain in the obscure land of Moriah. When a Judahite scribe later revised the story to have the angel of YHWH stop Abraham from killing his son, he connected Moriah with the Jerusalem Temple, thereby giving it a new hieros logos—a sacred founding legend, to compete with the northern worship site Beth-El.

The book of Zechariah envisions a time when all the nations will come to the Temple in Jerusalem on Sukkot. The festival’s eschatological significance in the Second Temple period is hinted at in the book of Enoch, in the book of Revelation, and on coins minted during the great rebellion and the Bar Kochba rebellion.

Jews have long understood “the place that YHWH will choose” to mean Mount Zion in Jerusalem, while Samaritans have interpreted it as Mount Gerizim near Shechem. Archaeology and redaction criticism converge on a compromise solution: it refers to a series of places, one place at a time.

Fishbone remains discovered in eight different excavations in Jerusalem, from the Iron age to the early Islamic period, give us a sense of what fish the locals ate, and from where they were imported.

Deuteronomy commands centralizing worship of YHWH at the Temple once peace is obtained. When was this supposed to occur according to the Deuteronomic History, and when did it happen historically?

The founders and directors of the Temple Mount sifting project explain the origin of the project, its goals, and highlight some of its important finds.

Jeremiah 39 describes Nebuchadnezzar’s siege of Jerusalem, and even names some of the officials who were with him and their titles (v.3). Babylonian administrative records uncovered by archaeology revises our understanding of who they were.

Jerusalem in the 14th century B.C.E. was a Canaanite city; by the 10th/9th century B.C.E. it was Israelite. The Bible records several different accounts of how it was conquered. What are we to make of these different traditions?

Two Roman conquests of Jerusalem (Pompey in 63 B.C.E. and Sosius in 37 B.C.E.) purportedly happened on “the day of the fast,” during which the Jews barely defended themselves. Is this a reference to Yom Kippur and why didn’t the Jews defend themselves?

Moses’ first set of laws in Deuteronomy (11:31–12:28) requires the Israelites to destroy Canaanite sites of worship and to centralize sacrifice for Yahweh at the site of His choosing. It also allows them to eat meat without sacrificing the animal, under particular conditions. A close look at the terms of Moses’ speech shows that the text has been supplemented no less than three times.

Three distinct themes in Parashat Vayetzei are intertwined: Jacob’s encounter with God at Bethel, the birth of Jacob’s sons, and Jacob’s departure from Haran. 

Deuteronomy’s centralization of worship (in Jerusalem) is commonly seen as increasing the power of the cult. However, it is also part of Deuteronomy’s laicization program, which shrinks the power of priests and Levites, and extends covenantal holiness requirements to all Israel.