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Home / Science / An archaeologist says that 3,000-year-old clay heads are God’s face

An archaeologist says that 3,000-year-old clay heads are God’s face



A small number of 3000-year-old ‘male’ clay heads found in Israel may reveal the first appearance of God’s face.

The figurines were excavated along small horse statues and represent a bearded man with a flat head, with protruding features, ear holes for jewelery and filled with a crown.

The controversial claim comes from Professor Yosef Garfinkel, who refers to God’s Biblical Scripture riding a horse to add weight to this theory.

However, Garfinkel’s idea was rejected by a number of archaeologists who argue that the creation of “all that is in heaven above” was forbidden in this time period.

A small number of 3000-year-old 'male' clay heads unearthed in Israel may reveal the first appearance of God's face.

A small number of 3000-year-old ‘male’ clay heads unearthed in Israel may reveal the first appearance of God’s face.

Garfinkle, a professor at the Hebrew University, based this claim on the fact that the three figurines dating back to the 9th and 10th centuries were found near horse statues and in areas of worship.

One head was discovered a decade ago in Khirbet Qeiyafa, about 20 miles from Tel Motza where Shua Kisilevitz and Oded Lipschits revealed two others earlier this year.

Following the news from Tel Motza, Garfinkle began to wonder if the clay heads were related, this is a god and if so, what on?

And look at the book of Habakkuk and the Psalms to find the answers.

The figurines were excavated along small horse statues and depict a bearded man with a flat head, protruding features, ear holes for jewelery and filled with a crown.

The figurines were excavated along small horse statues and depict a bearded man with a flat head, protruding features, ear holes for jewelery and filled with a crown.

Garfinkle, a professor at the Hebrew University, based this claim on the fact that the three figurines dating back to the 9th and 10th centuries were found near horse statues and in areas of worship.

Garfinkle, a professor at the Hebrew University, based this claim on the fact that the three figurines dating back to the 9th and 10th centuries were found near horse statues and in areas of worship.

Habakkuk 3: 8 reads: ‘Have you been angry with the rivers, Lord? Was it your toughness against the streams? Did you get angry against the sea when you won your horses and your trailers to victory? “

The second example he found was shown in Psalm 68: 4, which says: ‘Sing to God, sing praises to his name; raise a song to those who walk on the clouds. “

“Some biblical traditions, then, describe Jehovah as a rider in heaven or in the clouds, just as in Ugarit. But some texts present a new development in which he rides on a horse, ‘Garfinkle divided into an article on the BAS Library.

The other clay heads found in Tel Motza were pulled from a temple near Jerusalem and due to biblical instructions forbidding such images, the team proposes that the area was used to worship a variety of different gods – ‘not just Yahweh’.

One head was discovered a decade ago in Khirbet Qeiyafa, about 20 miles from Tel Motza where Shua Kisilevitz and Oded Lipschits revealed two others earlier this year.

One head was discovered a decade ago in Khirbet Qeiyafa, about 20 miles from Tel Motza where Shua Kisilevitz and Oded Lipschits revealed two others earlier this year.

One head was discovered a decade ago in Khirbet Qeiyafa, about 20 miles from Tel Motza where Shua Kisilevitz (right) and Oded Lipschits revealed two others earlier this year.

One head was discovered a decade ago in Khirbet Qeiyafa, about 20 miles from Tel Motza where Shua Kisilevitz (right) and Oded Lipschits revealed two others earlier this year.

Kisilevitz and Oded Lipschits wrote: “Unfortunately, this article is pure sensationalism that caters to popular demand, which generates money, when it presents unfounded identification and (at best) an attempt as factual by ignoring research and existing professional studies, including by avoiding the reference to any publication by excavators. ”

Garfinkel addresses that the Bible is very clear about the prohibition against physical representations of god.

Nearby settlements actually appeal to many gods, but “the Kingdom of Judah was a different story and based on two concepts – that there is only one god and not many, and that you should not make a statute, a graven image of this, ‘is divided.

Some 3,000 years ago, there were worshipers of Jehovah, and then there was the storm of Canaanite God.

“The Canaanites,” writes Garfinkel, “did not draw a man of the god on a horse.

“Only in the Iron Age texts and iconography did the horse become a divine companion animal.”

“So, the iconographic elements of the figurines correspond to the descriptions of Yahweh in the biblical tradition.”

He also claims that the ban on creating images of Yahweh was not adopted until the 10th century, when clay heads were being used.

Garfinkle received widespread criticism for his claims but said: “Like any discovery, some accept and others reject.”

The controversial claim comes from Professor Yosef Garfinkel, who refers to God’s Biblical Scripture riding a horse to add weight to this theory.

However, Shua Kisilevitz denies the statement by saying that people have been forbidden from creating images of God during this time.

The controversial claim comes from Professor Yosef Garfinkel (left), who refers to God’s Biblical Scripture riding a horse to add weight to this theory. However, Shua Kisilevitz (right) rejects the request to quote people who have been forbidden to create images of God during this time.

Kisilevitz and Lipschits reject his claims, although they agree that the figures were used for worship – the team describes them as ‘human figures.’

“Although we cannot rule out the possibility that human heads from Motza and Qeiyafa appear to be gods, they have no marks, symbols or attributes (such as horns, people, bulls), which are on figures and visual representations in the ancient Near East, identifying them as divine figures. ‘

“Besides, when the gods were shown on animals, they didn’t sit on them (they don’t need transportation) – they were on them!” they wrote


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