Evidence for Global Climate Change in the Bible?

desert

When Joshua entered the land of Canaan, did he meet the same land with the same climate that we know today?

 The descendants of Joseph came to Joshua and asked, “Why have you given us only one portion of land as our homeland when the Lord has blessed us with so many people?”  Joshua replied, “If there are so many of you, and if the hill country of Ephraim is not large enough for you, clear out land for yourselves in the forest where the Perizzites and Rephaites live.” (Joshua 17:14-15)

When the sons of Joseph are about to conquer their inheritance in the land of Canaan, it seems that the land is covered with forests so they cannot cultivate the land. Where are those forests today?

Then the people went out into the field against Israel, and the battle took place in the forest of Ephraim. The people of Israel were defeated there before the servants of David, and the slaughter there that day was great, 20,000 men. For the battle there was spread over the whole countryside, and the forest devoured more people that day than the sword devoured. (2 Samuel 18:6-8)

When Absalom stirred a rebellion against David, his father, they end up fighting in the forest of Ephraim. later on Absalom was caught by his hair in a big terebinth tree in that forest. Certainly a thick forest!

Then he went up from there to Bethel; and as he was going up by the way, young lads came out from the city and mocked him and said to him, “Go up, you baldhead; go up, you baldhead!” When he looked behind him and saw them, he cursed them in the name of the Lord. Then two female bears came out of the woods and tore up forty-two lads of their number. (2 Kings 2:23-24)

In the story above, Elisha went from the Jordan valley up to the mountains of Bethel. What interests us in this story is the fact that there were bears living in the woods at that area. Today this area is semi-arid.

The land of Israel in the time of the Bible and today

The three stories above, and many others, leads the reader of the Bible to think that the land of Israel is covered with thick forest where numerous beasts live.

When the American author Mark Twain visited the holy land 150 years ago, he was therefore quite surprised to see just the opposite:

“….. A desolate country whose soil is rich enough, but is given over wholly to weeds… a silent mournful expanse…. a desolation…. we never saw a human being on the whole route…. hardly a tree or shrub anywhere. Even the olive tree and the cactus, those fast friends of a worthless soil, had almost deserted the country.”

(The Innocents Abroad, or The New Pilgrim’s Progress, Mark Twain 1867)

How can we explain the difference between what Mark Twain describes and what the Bible tells about the nature of the land?

The Human intervention theory

In the turn of the 20th century, the Ottomans that were the rulers of the whole middle east, started a project of building the Hejaz Railway – a railway for a train that would go from Damascus to Medina. One branch line from this railway went all the way to Haifa on the Mediterranean Sea.

When using a steam locomotive for a train, one needs a lot of wood for burning and generating the steam. It is evident that the Ottomans cut a lot of the woods in the country for the train to operate.

The theory of human intervention claims that because of the railway and also because of overgrazing of the goats of local shepherds, the woods declined dramatically in the end of the 19 century.

As much as the decline of forest in the end of the 19 century is evident, it cannot explain what Mark Twain told us about the land in the middle of the 19 century.

First, when he visited the land in 1867, the Hejaz railway was only a plan. But moreover, the population of the land was scarce. As Twain himself describes: “a desolation…. we never saw a human being on the whole route”. so ‘overgrazing’ does not sound like the real story here.

The Global Climate Change theory

According to this theory, the climate in the time of the bible was different than it is today, and the land of Israel got much more rain compared to our days at that time of Joshua and the kingdoms of Judea and Israel.

There are climatologists that try to show climate changes according to geological evidence. For example: this site.

Do we have any evidence showing that there was more rain in israel in ancient times?

Evidence from the Negev (desert of southern Israel)

In the arid mountains of the Negev, we can find very old terebinth trees of the species: Mt. Atlas mastic tree (Pistacia atlantica)

terebinth

What is interesting about this kind of tree is that it is very common throughout other areas of Israel that are not a desert. But in the mountains of the Negev, this is the only tree that can be found, and most of the individual trees are very old and are estimated to be hundred years old.

This fact led the scholars of botany to believe that those trees were abundant in the Negev a few hundred years ago, or even thousands of years, and the Negev was not so arid as it is today. during the last hundreds of years the Negev became what it is today, and only very old trees remained as living fossils.

Summary

Regardless of what you think about global warming and climate changes, it is quite clear that the land of Israel had more woods and probably more rain in the time of the Bible. The Negev in the time of the Bible was probably wetter and Israel had real natural forests which are rare today.

How Arab villages in Israel affirm the correctness of the Bible

Throughout history, Bible scholars were looking for evidence of the Bible stories in the land of Israel. Many were looking for names of places that appear in the Bible and trying to identify where they are.

The modern archaeology in Israel and modern Bible research are very serious in the way they examine the evidences. In very few places there were findings that had the name of the city written on a piece of clay. One famous example is the city of Gezer: Close to the site that is known as Tel Gezer, was found a stone on which it was engraved in ancient Hebrew: “Boundary of Gezer”:

boundary_of_gezer_inscription

So in all other archaeological sites, how can we be sure whether the site represents an ancient Biblical site?

The answer is not so simple. In many cases there is a context of the findings that resembles the site. For example a palace or administrative building. Sometimes the geographical description in the bible appears the same as we see the place today.

But in the land of Israel, there is a spacial aid that comes from an unexpected source.

The Arab names

In Israel there are many Arab towns and villages that preserve the names of cities from the time of the Bible. This is a phenomenon that is very unique to Israel: Although this land was conquered so many times during history, and each conqueror wanted to leave his mark on the land, miraculously, many of the Biblical names still exist today. And they were preserved by the Arabs!

In the modern Biblical geography research, the Arab names play a crucial role as an evidence for the correctness of the Bible. There are hundreds of them and we will bring just a few examples.

The Border of Ephraim and Manasseh

The lot fell to the children of Joseph from the Jordan(1), by Jericho(2), to the waters of Jericho(2) on the east, to the wilderness that goes up from Jericho(2) through the mountains to Bethel(3), then went out from Bethel(3) to Luz(4), passed along to the border of the Archites at Ataroth(5), and went down westward to the boundary of the Japhletites, as far as the boundary of Lower Beth Horon(6) to Gezer(7); and it ended at the sea. (Joshua 16, 1-3)

The verses above describe the southern border of Ephraim (referred here as Joseph). Let’s look at each of the places marked with numbers 1 to 7 and see what is the Arab parallel:

  1. Jordan river. Hebrew – יָּרְדֵּן. In Arabic: Urdun (الأردن)
  2. Jericho. Hebrew – יְרִיחוֹ. The citi is called in Arabic: ‘ariha (أريحا )
  3. Bethel. Hebrew – בֵּית אֵל. The meaning of this name is “House of God”. “Beth” is house. Archaeologists identify the place with the Arab Village Biatin (بيتين). It is interesting to note that there was another “Bethel” in the inheritance of Ephraim, where Deborah would sit: And she would sit under the palm tree of Deborah between Ramah and Bethel in the mountains of Ephraim (Judges 4,  5).  There is an Arab village today called Beitillu (بيتللو) that is identified with this other Bethel.
  4. Luz. Hebrew – לוּז. This is the previous name of Bethel. Jacob changed its name: And he called the name of that place Bethel; but the name of that city had been Luz previously (Genesis 28, 19). 
  5. Ataroth. Hebrew – עַטְרוֹת. An Arab village there is called: ‘Atara (عطارة)
  6. Lower Beth Horon. Hebrew – בֵּית חוֹרוֹן תַּחְתּוֹן. In Arabic: Beit Ur alttahta (بيت عور التحتى). “alttahta” in Arabic means “lower”. So the name of the village is literally “Lower Beth Ur”. The sound of Horon is close to Ur and the whole meaning is similar.
  7. Gezer. Hebrew – גזר. The hill (“Tel”) on which the ancient city was found, is called by the Arabs:  “Tel Jazar”. “Tel” is hill in both Hebrew and Arabic. Jazar and Gezer are similar as the ‘G’ in Hebrew is replaceable with ‘J’ in Arabic.

Based on the above we can now draw the border of Ephraim. Similarly we can draw most of the borders between the tribes.

 

tribe-of-ephraim

The Beloved Friend and the Judge

Even more fascinating than the above example, is the fact that some names were preserved not by their phonetic sound but by their meaning.

For example, the city of Jerusalem is called by the Arabs “Al-Quds” (القدس) which means “The Holy”. In the Arab books from the Middle Ages the city is often called “bayt almuqaddas” (بيت المقدس) which is translated to “The Temple”.

So Arabs in the Middle Ages acknowledged that Jerusalem is the place of the Jewish Temple!

But there was never any doubt about the identification of Jerusalem, as this is a city that Jews almost always inhabited.

Another one is Hebron. The Arabs calls it Al-Khalil (الْخَلِيل‎‎). And its meaning is “The beloved friend”. The beloved friend refers to Abraham as he is a friend of God and is buried in Hebron. It is interesting in this regard, that the word Hebron comes from the Hebrew root H.B.R. which means “friend”.

But the most surprising one is the city of Dan. Let’s read from the Bible:

And they called the name of the city Dan, after the name of Dan their father, who was born to Israel. However, the name of the city formerly was Laish (Judges 18, 29)

The archaeological site of Tel Dan is a hill (Tel) near the spring of Dan which is the biggest spring in Israel. very interesting stuff was found in the excavations there. The most important findings are the Canaanite gate, The massive Israelite wall and the Tel Dan Stele on which the House of David the king is mentioned.

But the name of the Tel in Arabic does not sound like Dan. It is “tal alqadi” ( تل القاضي).

Tal alqadi in Arabic means: The hill of the Judge. And who is the Judge? “Dan” is the name of the son of Jacob, and the tribe. But the meaning of the word Dan in Hebrew is “Judge”.

So we see here that the meaning of the name was translated to Arabic and this is the new name of the place.

 

jrslm_300116_tel_dan_stele_01

Tel Dan Stele

Summary

There are many more examples that include names of cities or mountains and valleys. Not all the examples are from the Bible. There are Arab names that preserve more recent names that appear first in the New Testament or in the Talmud.

What is important is that the local Arabs of Israel help us a lot in the research of Biblical Geography.