Khirbet Beit Sila is an archeological site of a Jewish outpost then settlement that was turned into a Christian church during the Byzantine period. The site that is located 2 km from Ramallah, 3 km from Giv'at Ze'ev and northwest of Jerusalem, consists of two central areas, one of the ancient buildings and church of Theodore of Sykeon, the second of the necropolis and early structures.[1]
חורבת בית סילה | |
 Ruins at Khirbet Beit Sila | |
  Shown within Israel | |
| Location | West bank |
|---|---|
| Coordinates | 31°52′40.5″N 35°09′23.7″E / 31.877917°N 35.156583°E |
| Grid position | 142/140 PAL |
| Site notes | |
| Condition | Ruin |
Identification
editThe first suggestion of identification was that of A.T. Richardson, that due to the phonetic similarity proposed Beit Sila is Shiloh. Based on his excavations W.F. Albright identified Shiloh at Khirbet Sailun.[1]
Excavation history
editDuring the 1990's the site of Beit Sila was part of a survey conducted by Mateh Binyamin Regional Council. It was followed by two seasons of excavations that took place between 1997-1998 by the Staff Officer for Archaeology in Judea and Samaria. The excavation revealed a settlement with three main time periods: Hellenistic, Early Roman, and Byzantine.
Archeology
editThe excavation discovered the site's timeline has three main periods:
Hellenistic period
editBased on the ceramic, coinage and foundations of several building at the site, its establishment dates back to the Seleucid period. Other buildings are dated probably to the Hasmonean period, to the days of Alexander Jannaeus, when an outpost was established there overlooking the secondary road to Jerusalem. Other findings include winepress, columbarium, rock-cut tomb with two benches and collecting pits.[1]
Early Roman period
editSignificant discoveries were made at the site dating to the Early Roman period, revealing an active settlement with distinct features. Excavations unearthed the remains of a substantial building that had a public use, measuring 40 by 15 meters, dating from the first century BCE to the first century CE. Next to the building a mikveh was found. Several buildings continued in use with floors raised during this period, likely modified during the First Jewish-Roman war. Artifacts discovered included finely crafted stone vessels, a notable large container (kalal), and a silver half-shekel coin bearing the inscription "half-shekel—Jerusalem is holy," dated to 66 CE. At the settlement's necropolis nine of the 24 rock-cut tombs revealed ossuaries decorated with rosettes, cooking pots and glass bottles, all confirming the Jewish identity of the site's inhabitants during this period.[1]
Byzantine period
editFollowing the outcome of the First Jewish-Roman war the site was abandoned for 400 years. Then it was reinhabited, buildings were reoccupied with minor modifications, as were two Byzantine-era burial caves. Significant changes occurred in the center of the site, notably the construction of a church. This church was built atop the remains of the Early Roman period's main structure, likely around 500 CE, and remained in use until the Muslim conquest in the early seventh century. Subsequently abandoned and looted, the church was later repurposed by nomads.[1]
Church of Theodore of Sykeon
edit
The excavations revealed an impressive basilica style church with impressive mosaics and inscriptions.[2]
The mosaics
editExcept for the apse, all the mosaics within the church feature intricate geometric patterns. In the bema and apse, however, the mosaics showcase diverse designs, incorporating geometric, floral, and animal motifs in a palette spanning white, brown, yellow, gray, blue, black, and red hues. The apse mosaic is particularly notable, featuring two rows of medallions. The outer row consists of 13 medallions, with the central one positioned precisely at the apse's midpoint. Notably, the central medallion of this inner row portrays the head of a fish, symbolizing Jesus.[1][2]
The Liturgical Furniture.
editExcavated marble fragments from the church reveal a diverse array of artifacts. These include a finely carved marble chancel screen and an altar table bearing a burial inscription. Beneath the altar, within a cavity thetre was a there was a reliquary enclosed by a marble slab adorned with a cross holding a strand of hair measuring 19cm. in addition, within a niche a limestone reliquary was discovered. Other discoveries include remains of an offering table near the chancel screen in the bema, and in its north west part a well-preserved ambo made of bituminous limestone. The ambo, standing on its four legs within the mosaic floor, featured a hexagonal platform with an inscription and five panels adorned with stylized crosses and geometric designs. Ornamentation and comparisons with similar churches suggest the church dates to the late sixth century CE, with the ambo standing out due to its exceptional preservation.[1]
The Inscriptions.
editWithin the church building five inscriptions were discvered. Two inscriptions were found on the mosaic pavement, while the other three were carvued om a liturgical furniture. The translation of the inscription was done by L. Di Segni. Inside the tabula ansata of the mosaic carpetthe inscription sais:
“For the salvation and succor of Peter the priest; from what Saint Theodore granted him, he made the main body of the church and the apse; and the deposition [of relics] is done in the month of November, on the tenth [day].”
Other inscriptions were engraved on the liturgical furniture; one of them that was found at the base of the altar sais:
“For the memory and rest of our Christ-loving brothers Peter, John, Mary, Anastasia, Mary, and Andrew.” Another inscription was found on the platform of the ambo: “O Lord, accept the offering of Thy servant Peter the priest,” and another on the altar table: “For the vow [prayer] of Chry[sippus]."[1][2]
Summary
editAccording to the archeological excavations the archoelogist conclude that this site is a very good example to the transformation that the settlement in the Bejamin region went through from the Hasmonean period up to the Byzantine period and Muslim conquest when they were abandoned. There was a Jewish population in the area during the Hellenistic period up to the destruction of the Second Temple period. After 400 years in the Fitth centuery CE, the area and most settlements were reinhabited by Christians, onle to be abandoned, like Beit Sila after the Muslim conquest.[1]
References
edit- ^ a b c d e f g h i "Beit Sila, Khirbet". The BAS Library. Retrieved 2024-07-07.
- ^ a b c Batz, Shahar; Levin, Edward; Ebert, Carl; Gugenheim, Michael (2012), Carmin, Noga (ed.), "A Byzantine Church at Khirbet Beit Sila", Christians and Christianity, Vol III, Churches and monasteries in Samaria and northern Judea, vol. 15 (1 ed.), Israel Antiquities Authority / רשות העתיקות, pp. 373–408, ISBN 978-965-406-254-1, retrieved 2024-07-07