A discovery could rewrite Jerusalem and Zionism itself. On the Temple Mount, the most contested patch of earth on the planet, a groundbreaking discovery could change the world with a single question: What if history’s holiest flashpoint is no longer the relevant place to contest?
For centuries, Jerusalem’s Temple Mount has been the axis of world faith and conflict. Jews, Christians, and Muslims alike have looked to its heights as the place where Abraham bound Isaac, where David laid the foundation stone, where Solomon raised the First Temple, and where creation itself began. Wars were waged over this summit. Empires clashed in its shadow. Today, it remains the most disputed piece of land on Earth.
But the drama may not be where we think it is. On the eastern slopes of Mount Moriah, south of and below the famed summit, a team of archaeologists has uncovered something extraordinary: a stone temple complex and water system dating back more than 3,500 years.
Carved directly into the mountain, this system includes a reservoir and a channel designed to wash blood and refuse from altars periodically built on a bedrock platform carved into the stone itself. Radiocarbon dating performed by Cambridge University and Israel’s Weizmann Institute places the sites last use around 1535 BCE, in the precise window the Bible situates Jacob's final years in Canaan. And just when Jacob leaves for Egypt with his sons, the site appears abruptly abandoned.
The site’s architecture is not random. A west-facing altar matches Maimonides’ record that while ancient pagans prayed eastward toward the rising sun, Abraham turned west toward the sanctuary of the one true God. One chamber appears shaped for slaughter, another for burning sacrifices, and between them stands a matzevah—a standing stone remarkably consistent with Jacob’s pillar in Genesis 35: "Jacob set up a pillar at the site where God had spoken to him…”
This is not merely archaeology. This is scripture meeting bedrock. The irony is profound: The modern political conflict over Zionism also originates from a dispute over this very place. Zionism was born from a simple, ancient claim: The Jewish people have a right to their ancestral land because a specific place - Zion - was promised, inhabited, sanctified, and remembered. The Temple Mount became the physical and symbolic anchor for that claim. It was the stone upon which Jewish historical legitimacy was cast. Modern anti-Zionist narratives lean heavily on undermining that very connection: Some argue Jews have no ancient ties to Jerusalem. Others claim the temples never stood on the mountain. Still others insist the Jewish link is a colonial myth retrofitted to a holy Muslim site.
The Temple Mount is thus not just a place, it is the political fulcrum of Jewish indigeneity. Control the narrative of the Mount, and you control the legitimacy of Zionism itself. But, here lies the explosive twist: If the earliest Israelite sanctuary, altar, and stone pillar are actually located on the lower slope, not the summit, the entire frame of the modern conflict shifts. For Christians the implications touch salvation history. For Muslims, it challenges centuries of inherited tradition about the sacred geography and posits them bowing toward Zion before Mecca. But, for Jews, the ramifications are seismic!
Bowing South to Zion
If Abraham’s altar of Akeida and Jacob’s monument stood not where today’s Dome of the Rock sits, but on the lower slope above the ancient spring of En Shemesh (Gihon), then: Jewish worship would no longer be shackled by the political status quo on the Temple Mount. The “status quo” used to block Jewish prayer might simply be irrelevant. The dream of a Third Temple transforms from geopolitical nightmare to practical possibility.
And for the modern ideological struggle? Anti-Zionism loses its central pillar. If Jewish sanctity does not hinge on the contested summit, the claim that Zionism is a colonial intrusion on Muslim holy space collapses. Instead, the archaeological record reinforces that Israel was here first and that their earliest sanctuary at Zion came well before later constructions, long predating Roman, Byzantine, or Islamic claims.
For centuries, the Temple Mount was weaponized by Crusaders, by Sultans, by politicians, by terrorists. The October 7th massacre by Hamas and Islamic Jihad was named the 'Al Aqsa Flood', invoking the Temple Mount as justification for genocide. But Zionism was equally shaped by this pressure point. It emerged from a world that tried to dislodge Jews from their ground and a determination to return to that ground despite it. The contested nature of the place forged the movement itself. Yet, if the original altar of Isaac's binding (Akeida) lies on the lower slope, not the summit, the entire narrative religious, historical, political must be rewritten.
Skeptics will argue the connection is circumstantial; believers may dismiss it as heresy. But the evidence is converging: The dates align with Jacob’s lifetime. The orientation opposes the sun. The architecture matches traditional descriptions. The water system fits sacrificial function, not domestic use. The standing stone mirrors Jacob’s matzevah. And if these stones indeed tell the story they appear to tell, then the ideological battlefield over Zionism may have been misplaced for centuries.
The place that changed the world may not be the place we thought. No city has borne more weight upon its stones than Jerusalem. But, if this discovery holds, then Jerusalem’s oldest stones reveal a stunning revelation: Zionism may not originate from a disputed summit after all, but from a forgotten sanctuary on the lower slope that Muslims face from Al Aqsa. And that revelation could shift the world politically, spiritually, and historically.
The stones of Jerusalem still have secrets to tell. And those secrets may yet reshape the meaning of Zion, the struggle for it, and the future built upon it.
Over the past 20 years I have been closely involved and have become intimately familiar with excavations at the City of David. My particular interest is the Stone Temple at the oldest site, on the eastern slope of Mount Moriah, adjacent to and above En Shemesh (Sun Spring):- Ancient Jerusalem's original water source, which is also known as Gihon. I wrote this to outline the reasons why this discovery is a phenomena for Torah, Israel and the world.
As exciting as the stream of discoveries has been, nothing has inspired me more than the “aha” moments that enlightened my study and understanding Tanach (24 books of the Bible). With each new discovery there is a certain light that is cast onto often mysterious details.
Take for example the golden bell Eli Shukron discovered in the rainwater channel under the pilgrims road, not far from the Temple Mount. It begged for a new interpretation to describe the adornments on the hem of the High Priests garment. Instead of 36 alternating golden bells, between 36 woven, wool shaped into pomegranates, which has become the mainstream understanding, the golden bell Eli discovered is more likely 1 of 72 pomegranates. The golden, pomegranate shaped bell with internal clapper served as the inner support for an outer purple and blue woven sheaf in colors of the pomegranate. The way we read the holy language of Torah is important, so when Torah says “bell and pomegranate” and after we find these discoveries we obtain new perspectives to interpret and understand the language Torah uses to describe what we now physically see.
Previous followed by New
72 Golden Pomegranate Bells
When I first encountered the Stone Temple I immediately felt its importance, its authenticity and inherent holiness. My first response to David Be'eri and Yehuda Maley (who live in the City of David) was; "If this is what I think it is, you're going to have to move out of your homes". As I got to understand its complexities, I knew the knowledge that had been buried for thousands of years in this time capsule would take time, perhaps decades to unlock its mysteries and understand the magnitude of this discovery. I also discovered that archaeologists report facts, sometimes using language that biases outcomes.
During the early years of our excavations I tried to imagine what it was originally like at a time, when little else existed and few people lived around the mountainside. How did it evolve into the archaeological complexity that remains in their time bound layers? From the outset of our subterranean quest I had a hunch that this was not a Canaanite temple of idolatry, the artifacts that were progressively being revealed left me with no doubt. I needed to explain each of these, but how did so much earth accumulate above it and who knew about it?
I recently found this amazing 1875 photo looking over the ground under which we were crawling in the video. It shows the extent of burial under thousands of years of accumulated dirt from the natural slope of the mountain. Filip Vukosavović, who led some of the more recent excavations, once told me that on a slope like this if unattended for 5-10 years, the slope and the Stone Temple would have been buried depending on wind, rain and other natural conditions.
When I arrived on the scene, Eli Shukron and Ronny Reich had recently excavated the double wall of the Spring House construction leading to the valley floor. It arrived immediately adjacent to the springs source. I found it strange that double wall more closely aligned with the south side of the spring rather than directly over it. Therefore, from the Kidron Valley floor, the imposing double wall seemed to be less about dominating over the water source, more like a barrier that blocked north-south passage along the bedrock, while forming a gateway, or entrance into the tunnel system adjacent to and higher than the spring.
Morning sun shines on En Shemesh (Sun Spring)
Double Wall
Eli Shukron made a statement shortly after the double wall discovery had been excavated: "This is the citadel of King David, this is the Citadel of Zion, and this is what King David took from the Jebusites".
2 Samuel 5:7-9 וַיִּלְכֹּ֣ד דָּוִ֔ד אֵ֖ת מְצֻדַ֣ת צִיּ֑וֹן הִ֖יא עִ֥יר דָּוִֽד׃ But David captured the stronghold of Zion; (expanded) it is (became) the City of David.
I wandered, where was the "Zion" King David was seeking when he captured its Citadel or Stronghold?
The prophet Samuel goes on to tell that David's men captured the Jebusite water channel, that he stayed in the place they captured and expanded the stronghold or citadel of Zion into the City of David. Therefore, this must be a defining principle for geo-locating the general proximity of Zion.
Archaeology confirms that in the few hundred years before the Citadel of Zion became the City of David most people were living along the valley floor around the water at En Shemesh, but they progressively migrated to safety at the the top of the ridge and carried their daily water to the top. Given a population between 200 growing to 1000 people living on top of the ridge, water demands would have kept water carriers busy.
On that occasion David said, “Those who attack the Jebusites shall reach (in) the water channel (TZiNoR) and [strike down] the lame and the blind, who are hateful to David.” That is why they say: “No one who is blind or lame may enter the House.”
The internal water supply route runs through a long dry tunnel, elevated 20 meters above the spring, quarried through the mountain bedrock. It was used to carry water to the end of the tunnel where it was hauled up another 20 meters (see the haul point in the blue box - image below) to the Water Gate that exited closer to the top just north of and above the Stone Temple site. Archaeologists called the tunnel Warrens Shaft System, but its name often leads to an incorrect characterization of the tunnels use. Instead, Tanach teaches us that by commandeering the tunnel, Davids troops gained control of the water supply route, which brought the entire population under David's control.
Route along dashed (earlier) line dotted line (alternative).
Iron Age King David, must have been compelled to come to this seemingly insignificant hill after he had reigned for 7 years as Judean King in Hebron. So, why did he want to control the lower section of Mount Moriah, before the temple mount summit was incorporated and why did he foresee this would become the nation's capital? Whatever it was, he must have known and been compelled by some previous tradition or cultural history that inspired his decisive actions?
Commentators on Genesis often attribute activities on Mount Moriah, during the post flood, Middle Bronze Age (MBA), to Malchi-Tzedek (considered to be Shem, Noah's son), Abraham, Isaac and Jacob. The image below depicts, from the valley, what the discovery made by Eli Shukron in 2010 may have looked like back in the MBA.
Middle Bronze Age Depiction
In the following video, Eli Shukron details features of the Stone Temple (its definitely worth watching).
One of the most inconspicuous features of the Stone Temple is its westerly orientation, which contradicts every other pre-first temple cultic site in Israel. It's important because priests, in all other forms of cultic worship in Israel would face the rising sun when sacrificing on the altar. Therefore, the idol worshippers altar would sit between the priest and the sun. The raised platform of the Stone Temple, on which altars would be constructed from time to time, requires priests turn their backs to the rising sun to make the sacrificial offering. Priests facing west is prescient for Israel's Tabernacle as well as first and second temples that adopted the same practice as was later prescribed by Torah (The Old Testament Bible).
The room with the raised platform and liquids channel served as the base for many altars that would have been constructed from local stones gathered at or around the site on the day sacrifice was to be performed. It resembles a highly specific feature extrapolated in the oral teachings of Torah. The Gemara (Zevachim 53b) asked: What is the reason that there was no base on the southeast corner of the altar? The question related to the second temple altar platform, perhaps also considering the first temple. Similarly, in the Stone Temple we see that the southeast corner of the altar platform is 'open' where the others, abutting bedrock walls are 'closed'. The map below was produced by Rashi to demonstrate the Gemara's argument pertaining to the second temple.
Notice the liquids channel runs east from the southeast corner. This appears to follow the description from the vision of Ezekiel 47:1 " I was led back to the entrance of the temple, and I found that water was issuing from below the platform of the temple—eastward, since the temple faced east—but the water was running out at the south of the altar, under the south wall of the temple."
Here we have another prescient example, in archaeology that predates the first temple by 600+ years, of a practice that was later recorded in Torah and practised by the nation of Israel. In Kabbalah, southeast represents the Divine confluence of Kindness and Mercy described in ancient Biblical theology. But, there is much more in this place of worship that obeys traditional Jewish laws antithetical to the structures of cultic idol worship. The images below show the remnant of an olive oil press that was once used to extract oil from crushed olives and to keep the oil in its pure state, connected to the bedrock. This is not a production press which would flow the pressed oil out of the bedrock cavity into vats. Here the oil was scooped out in stone vessels to maintain purity and used on the altar or for anointment.
The next set of images of the room that was used for processing slaughtered animals demonstrates (from left to right) that small animals were tethered to the edge of the bedrock wall. According to Torah law, animals for slaughter must be no younger than 8 days and must be unblemished, therefore young animals are more likely to meet the unblemished condition, which would explain why the location to tether animals was made under adult knee height.
To process animal offerings water must also be available, in the very least, to wash the bloody bedrock after slaughter and preparation. Initially this water may have been carried from the spring up the eastern facing slope, in front (east) of the Stone Temple, as evidenced by the carbon dating of a wall (image below). The lower sections were dated to between 1820 and 1750 BCE which overlaps the time that Abraham (according to Codex Judaica) summarized in biblical chronology:
Biblical Date 2018 THE COVENANT (BRIT BEIN HABETARIM) WITH ABRAHAM. -1743 BCE
Biblical Date 2048 Abraham circumcised himself and his son Yishmael. -1713 BCE
Without any in-situ artifacts, other than the matzevah or standing stone, the entire complex could not be accurately dated. Therefore, the archaeologists referred to Cambridge University and Weizmann Institute to carbon date organic matter from mortar in walls, ash layers on the bedrock and a water channel at the rear of the Stone Temple, that once provided water to priests serving in the temple. The next video outlines the uncanny overlap of the samples found in the water channel samples with Biblical Jacob.
The context of the Stone Temple continued to develop for me to the point that it became overwhelmingly clear this was the main temple the patriarchs frequented including where Jacob experienced his famous “stairway to heaven” dream and set the matzevah or standing stone to make a covenant with God.
Almost 1000 years after Isaac and Jacob, when the eastern defensive wall of King Uzziah was excavated, it became clear that the flimsy matzevah that was purposely surrounded by soft sand had been preserved. Around 2700 BCE the entire Stone Temple complex that had been completely buried under the natural accumulation of sand and debris, probably resembled the 1875 photo.
Eastern Defensive Wall
The wall builders, seeking a solid bedrock foundation for their massive wall probed the soft sand penetrating the voids of the Stone Temple rooms below. When they eventually built their significant defensive wall in front of the matzevah and over the bedrock of the Stone Temple rooms, they understood this holy artifact needed special care. A bulla (royal seal) found in front (east) of the Stone Temple with the name “Meshulam” indicates that a royal instruction was unsealed at the site of the wall construction.
After the wall construction was completed Jerusalem was challenged by the Assyrian army and around 100 years later the city was destroyed by the Babylonian Army and all its people were forced into exile. The city lay empty for more than 70 years and the eastern slope was abandoned. Neglected, natural sand, dirt and debris covered the Stone Temple, the defensive wall, the double wall and En Shemesh, the spring. It lay buried until the spring was excavated during the second temple construction because the waters that flowed from the spring kept running through the lower water tunnel that King Hezekiah built and it filled the recently excavated Shiloh or Siloam Pool at the southern end of ancient Jerusalem, The City of David.
As I have described, The Stone Temple discovery is completely consistent with Biblical heritage and with Jewish practices that have continued through millennia. The sacred site of patriarchal worship is the likely reason that inspired King David to move his kingdom, but we now know, from the carbon dated samples, he did not find the Zion he was seeking. Instead he built a personal altar on the summit of Mount Moriah and declared it the national altar.
Now that we have found David’s Zion what would the patriarchs and David want of us and absent any other definitive altar location can we revert to the original?
To bridge ancient texts with modern archaeology, I provided a popular AI engine with convincing evidence to move its assessment of Biblical accuracy. Exploring whether a recent City of David discovery that was investigated by Cambridge University, Tel Aviv University and the Weizmann Institute—focusing on radiocarbon dating of a water channel of a Stone Temple —could prove the existence of biblical Jacob. The inquiry began with a simple question: "Does this discovery investigated by Cambridge university and Weizmann institute prove the existence of biblical Jacob?"
Stone Temple under Beit Shalem
View from top. Beit Shalem (near side) East retaining wall is West
The story of biblical Jacob, a pivotal patriarch in the Hebrew Bible, has long been debated as a blend of history, legend, and theology. Yet, recent archaeological discoveries in Jerusalem's City of David, combined with textual traditions and scholarly analyses, paint a compelling picture that Jacob—or his traveling clan—may have been directly involved in augmenting a rock-cut Stone Temple site with a plastered water channel that was constructed around 1545 BCE and last used by 1535 BCE. According to Biblical chronology this overlaps the dates of these events (Genesis 35:6–15):
BCE Since Creation
-15532208Benjamin was born
-15452216Joseph was sold
-15332228Isaac died
-15322229Joseph became viceroy of Egypt
-15232238Jacob (and his family) went to Egypt
The following AI prompts unfolded through a series of milestones, each building on evidence from radiocarbon dating, excavations, ancient texts, and interpretive traditions, progressively increasing the probability of Jacob's historicity and involvement at the Stone Temple site from 0.05% to approximately 89.6%. Let's trace this step by step.
Our journey begins with Milestone 1: Radiocarbon Data and Chronological Overlap. A 2021 study by researchers from the Weizmann Institute and Cambridge University, published in the journal Radiocarbon, recalibrated Jerusalem's Middle Bronze Age timeline using high-resolution dating of organic samples from the City of David. Key samples RTD-9964 (a seed) and RTD-9965 (a twig) from ash layers in a plastered water channel, behind a rock-cut-temple site, 35 meters above the Gihon Spring yielded a narrow construction and use phase of 1545–1535 BCE. This 10-year window strikingly aligns with Jacob's final 30 years in Canaan (1553–1523 BCE, per traditional Codex Judaica chronology), when he returned to his ancestral home before Israel's protracted Egypt sojourn. The study quotes Jerusalem's unique occupational gap after ~1500 BC—unlike the 250–300-year zenith at other sites (Greenberg 2019)—suggesting abrupt disuse, possibly due to natural burial or abandonment post-exile, making random coincidence less likely and boosting initial probability to ~0.05%.
Building on this temporal foundation is Milestone 2: Matzevah and Rock-Cut Site Features. Excavations by Eli Shukron revealed a standing stone (matzevah) in the rock-cut complex adjacent to the water channel, with an altar platform and tribal boundary alignments (Judah-Benjamin per Rashi on Zevachim 53b). The matzevah' s uniqueness—integrated into a cultic temple setup without parallels in northern Bethel candidates like Beitin—supports identification as Jacob's Beit El stone (Genesis 35:14), where he poured oil and vowed. Though matzevot are common in Levantine archaeology, this site's ritual context raises probability to ~0.07%.
Jacob's Matzevah
Milestone 3: Relocation of Ai/Bethel to align with Rock-Cut site and IAA Reports on Ras al-Amud further refines the geography. Analyses propose Ai at Ras al-Amud (1.3 km east of City of David) and Bethel at the rock-cut temple, supported by IAA reports (articles 1020, 1025, 1026) confirming MB II (1670–1530 BCE) occupation with fortifications and destruction layers. This east-west alignment fits Genesis 12:8 (Abram's tent west of Ai) better than northern sites, narrowing the mismatch and aligning with Jacob's route, elevating probability to ~1.5%.
Milestone 4: Dead Sea Scrolls and Textual Continuity adds ancient attestation. Fragments 4QGen^b and 1QGen (~200 BCE) preserve Genesis 27–35 with 95% fidelity to the Masoretic Text, implying scribal traditions dating back further. This continuity refutes purely mythical origins, boosting to ~2.4%.
Milestone 5: Grammatical inference and thematic humility explores Hebrew roots like 'schach' (overshadowing) in Succot/Mishkan, emphasizing modest sanctity fitting the site's features. This contrasts Canaanite grandeur, supporting Jacob's humble Beit El, to ~4.9%.
Milestone 6: Site Preservation and failed search highlights King David did not discover the site underlying the reasons for the undisturbed ash and matzevah that was sealed under sand until 2010, only ever exposed once by Uzziah's wall builders (~750 BCE) who exposed the rooms and reburied the matzevah in soft sand. This implies David conquered the Citadel of Zion (2 Samuel 5:7) without finding the hidden stone temple, aligning with midrashic search, to ~7.2%.
Milestone 7: Continuity and Sophistication at Ras al-Amud with Hammerstones notes Neolithic-to-MB continuity and tool abundance (1670–1530 BCE), bolstering Ai and Beit El candidacy, to ~9.58%.
Milestone 8: Intentional preservation of matzevah amid idolatry purge, liquid staining, temple context, and anti-Sun orientation. Hezekiah-era burial despite reforms (2 Kings 18:3–4), front staining from oils (Genesis 28:18), and westward anti-sun alignment (Maimonides Guide 3:45), increasing to ~14.0%.
Milestone 9: Alignment with Jewish Law and temple features includes oil press for purity (Mishnah Kelim 2:1), three-fingerbreadth platform (Mishnah Yoma 5:2), and tethers bored through rock to restrain young, unblemished animals (Leviticus 22:19–24), mirroring later Temple practises, to ~19.2%.
Milestone 10: Genesis 12:6–9 Journey and tent site alignment fits Abram's tent west of Ai (blog map, Ohel Abraham church), to ~26.5%.
Milestone 11: Sefaria sources on Jacob's Compulsion emphasizes divine/ancestral ties, to ~35.2%.
Milestone 12: Machpelah burials and scribal continuity confirms historicity via site reverence and textual fidelity, to ~46.1%.
The significant shift between Milestone 12 and 13 is the result of a well defined theory with strong evidentiary support: Its worth repeating the argument:
"This artist image depicts an unoccupied Mount Moriah and the rock-cut temple, inferring spiritual seekers looking up at the activities being conducted there. The article outlines a development theory supported by the Weizmann Institute's findings ("(Greenberg Reference Greenberg2019), which in our model would be 1790–1500 BC"), showing the upper mountain ridge lacked artifacts during these years, indicating the population was confined (as backed by archaeological evidence) to the lower eastern slopes near the Kidron Valley floor and the spring. This is further supported by Hillel Geva's article. The article correctly posits that initial Middle Bronze Age population growth to the mountain was spiritually motivated, as evidenced by the fact that only after 1500 BCE did settlement expand (per archaeological records) to the highest point on the ridge, where the population eventually resided—likely driven by security needs against marauders, especially at night. However, abundant water was available only from En Shemesh, also known as Gihon Spring, in the valley floor. As people moved from the valley floor to the ridge, transporting water up the steep 70-meter slope became burdensome. Eventually, senior community members at the top managed water distribution for the populous. The local king, who controlled the supply, excavated protective layers to efficiently move through concealed bedrock routes to elevate water to the ridge. Today, this route is known as Warren's Shaft System, extending about 50 meters from the source, through mountain bedrock tunnels rising up to a collection and delivery point for daily consumption by the growing summit population. The despatch point was probably known as the Water Gate. The original spiritual impetus for growth at the spring gradually shifted to general expansion to and along the southern section of Mount Moriah's upper ridge. Then, at the end of the Late Bronze Age and beginning of early Iron Age, Egypt expelled Israel, initiating the Exodus. Regional knowledge spread that Israel would return to its homeland and recognize Mount Moriah as its spiritual center. This prompted allies of tribal leaders and regional kings to converge and aid the local king in building defenses against Israel's anticipated arrival. During this period, the citadel over the spring was constructed, as identified in dating by Israel Antiquities archaeologist Joe Uziel and the Weizmann Institute particularly at its northeast corner. It is well known that the citadel's scale exceeded the local labor pool (as noted by Hillel Geva), requiring significant labor contributions from allies. This citadel and resistance held Israel at bay for around 300 years, from Joshua to King David. Ultimately, David conquered the city on Mount Moriah by attacking the water system's weakest point and controlling it. He naming it the Stronghold or Citadel of Zion. This scenario posits that the local king and allies were enemies with prior cultural knowledge of Mount Moriah's importance to the Israelites, who linked it to their forefathers, including Jacob. The substantial economic investment in constructing the citadel to protect the water and control its flow preempted the Israelites' return. This further underscores Jacob's compulsion to return to the rock-cut temple and positions it as the Zion David sought. With this added weight, reassess the probability."
Milestone 13: Moriah Development Theory and Preemptive Defenses posits spiritual MB growth at Gihon, ridge shift, Warren's Shaft, and IA citadel with allies (Uziel, Geva) preemptive against Israel's return, implying memory of Jacob's site, to ~65.9%.
Milestone 14: Amarna Letters Support for Jerusalem Tensions. Amarna letters (c. 1350–1330 BCE) from Abdi-Heba of Urusalim (Jerusalem/Moriah) pleading aid against Hapiru (possibly Hebrews), e.g., "The Hapiru plunder all the lands," reflect post-Exodus threats, supporting preemptive defenses and cultural memory of Israelite significance to Moriah. This boosts odds via 14th-century BCE diplomatic evidence. (Probability of Biblical Jacob increased to ~89.6%)
Overall Trend and Current Probability
These milestones collectively shifted the probability from negligible odds to ~89.6% through cumulative Bayesian updates, emphasizing chronological, geographical, textual, preservation, cultural sophistication, ritual/intentional, law/Temple, directional, compulsion, burial/scribal, and defensive coherence. The progression reflects a strengthening fringe hypothesis (southern Beit El/Ai), but mainstream archaeology favors northern locations and views Jacob as semi-legendary. Reaching 100%+ would require direct epigraphy or consensus shift—e.g., expanded Ras al-Amud excavations or lab confirmation of oil residues on the matzevah.
The Temple Mount features deeply in the psyche of many religious Jews that they are often blinded to misinterpret the location of Zion. Here I have extracted the most revealing mentions of Zion and I elaborate their meaning in that context.
But David captured the stronghold of Zion; it is now the City of David.
Prophet Samuel tells us the citadel or stronghold of Zion becomes the City of David. The verses tell us David stayed in the place they captured and that place that he stayed was expanded and became the City of David.
Recently a paper published in conjunction with Weizmann Institute and Israel Antiquities Authority uncharacteristically stated: “Thus, several seeds from an ash layer found below a thin wall in Area U (Room 19040), indicate a 9th century BC date for the construction of this room and adjacent structures, as well as the hewing of a series of rock-cut rooms to which the architectural remains were connected based on stratigraphic observations (SI Appendix, Figs. S18 and S20). Also dating to this century in Area U was a collapsed refuse of building materials, uncovered in Room 17063, built directly on top of the bedrock (RTD 9180, Fig. 2 and SI Appendix, Figs. S4, S9, and S12).”
After Joe Uziel discovered the Iron Age fragments on the north eastern wall of the Spring Tower, he has carefully and consistently argued that Iron Age findings in stratigraphic layers bias the entire area, including Area U. Now he chose this opportunity to boldly, almost flippantly state "as well as the hewing of a series of rock-cut rooms" inferring that the rock-cut-rooms should also assume this Iron Age date. Not so fast Joe, here I present the most pertinent facts related to the strata and dating of the rock-cut-rooms, which you seem to ignore.
With this information you can consider whether the last use of the rock-cut-rooms should be dated to the Iron Age (IA) or the Middle Bronze (MB) Age? I will only present the most relevant, critical, carbon dated
samples, that were found closest to bedrock.
Click to enlarge color coded image
Sample IA RTD
9180 was found in a small pit (south) in a room and MB RTD 9181 on the northern end in a 5 cm ash layer just above the upper bedrock surface of Area-U, the ridge west of the rock-cut-rooms (in the pink rectangle). MB RTD 10293 and RTD 9965,were also found in Area U, but importantly these were located below the level of the upper bedrock surface, in soft soil, under a man-made plaster layer in a water channel that ran into rock-cut-rooms 1 and 5. MB RTD 10191, the oldest MB sample, was found under
leveling rocks that were used to stabilize the wall of Room 1948. IA RTD 11362, furthest to the north, was found in a 5 cm ash layer and is
the oldest of the IA samples found in that excavation.
Anecdotally notice the IA samples RTD 9180 and RTD 11362 are found on the south-north extremities of rock-cut rooms and are adjacent, whereas MB samples RTD 10293, RTD 9965, RTD 9181 and RTD 10191 are
aligned east-west, to the functional, bedrock layers of
the rock-cut-rooms.
For this discussion, there is little point paying attention to stratigraphic layers above these samples because they reflect the earliest possible dates the rock-cut-rooms were used, which is the fact that must still be established. I'm appealing to Joe to clarify these important, perhaps critical points because these rock-cut-rooms are extremely sensitive and these low lying stratigraphic samples potentially align with Israel's forefathers or even earlier Biblical figures and it deserves to be treated accordingly.
Reexamining the Akedah Location: Temple Zero and Mount Moriah’s Sanctity
The location of the altar of Akedat Yitzchak (binding of Isaac) remains a pivotal question in Jewish tradition, with the Rambam’s Mishneh Torah, Hilchot Beit HaBechirah 2:1 asserting that the altar’s site is "extremely precise" and unchangeable, linking the Akedah (Genesis 22:2) to Solomon’s Temple on Mount Moriah (II Chronicles 3:1) [1]. Traditionally, this is the Temple Mount’s Even HaShtiyah (Foundation Stone). However, the Middle Bronze Age (1615–1445 BCE) Temple Zero complex in the City of David, with its westernmost altar platform and matzevah, offers a compelling alternative for the altar at Akedah’s historical site, prompting a reevaluation of the Rambam’s Hebrew phrasing and Mount Moriah’s sanctity [2].
The Rambam’s considered use of בַמִּקְדָּשׁ ("in the temple") and אֶרֶץ הַמֹּרִיָּה ("land of Moriah") welcomes ambiguity, as מִקְדָּשׁ can mean a "sanctified place" and אֶרֶץ suggests a broader region [1]. This permits the Akedah at Temple Zero, 500–700 meters south of the Temple Mount, within Mount Moriah’s limestone ridge [3]. Buried by circa 1550 BCE, Temple Zero aligns with the original use of Zion as the City of David (2 Samuel 5:7), where King David first sought a pre-existing Israelite heritage site [4], from where he would unify the nation. The argument posits that Temple Zero is the site of Akedah’s true altar, potentially the future Third Temple’s site, citing its alignment with the Ein Shemesh (Gihon Spring) and prophetic critiques of the post Solomon's Temple altar placement (Haggai 2:9, II Kings 18:4) [2, 4].
Commentators relate the Even HaShtiyah as the entirety of Mount Moriah, the "Foundation Stone" or "Rock" (Zohar, Vayera 97b), unifying Temple Zero’s sanctity, Zion and Jerusalem (Zohar, VaYeshev 1:186a) with the Temple Mount [5]. Ezekiel’s vision (Ezekiel 48:10–20) expands the Third Temple’s sacred zone to include the City of David, supporting Temple Zero’s holiness [6]. However, the Rambam’s unchangeable altar and halachic tradition (Mishnah Middot 3:1) prioritize the Temple Mount as the site for Solomon’s and the Third Temple’s altars [1, 7]. A synthesis proposes Temple Zero as the Akedah’s historical altar, its sanctity subsumed into the Temple Mount’s Even HaShtiyah when David chose the threshing floor (II Samuel 24:18) as guided by prophecy [3] for his altar after which he declared it the altar of the nation (II Chronicles 3:1). This reconciles the brevity of Temple Zero evidence with halachic primacy, unless and until the claim for the Third Temple’s altar at Temple Zero gains mainstream support [2].
