Qatzion Synagogue and Lintel Dedicatory Inscription

 

1.      The inscription at Qatzion:

a.       Date: Between 196 and 198 C.E., probably 197 C.E.

b.      Literature: Kohl and Watzinger, Antiken Synagogen, 160-61; Chiat, Handbook; 62-63; Hachlili, Land of Israel, 212, 396-97; Foerster, Galilean Synagogues, 103-5; Fine, "Late Antique Palestine"; Runesson, Origins, 175, n. 18; Levine, Ancient Synagogue, 84.

2.      The text of the lintel inscription is translated by Chiat as follows:

“For the salvation of the Roman Caesars,

L[ucius] Sept[imius] Severus Pius

Pert[inax] Aug[ustus], and M[arcus]

Aur[elius] A[nton]inus [[and L[ucius]

Sept[imius] G]]eta, their sons, by a

vow of the Jews.”

3.      Discussion:

a.       Located 9 kilometres northeast of Safed, the remains of this edifice were first discovered in the 19th century.

b.      Dedicatory inscriptions for the health or long life of non-Jewish rulers and emperors are well attested in Jewish inscriptions from Egypt in relation to proseuchei (prayer halls) or specific structures within them (cf. below, Nos. 144, 150-152, 156, 158, 159). The Mindius Faustus inscription from Ostia, dating to the second century (No. 176), is another example. The present inscription is the only one of its kind from the land of Israel. However, it has not been established whether the structure is in fact a synagogue (Foerster), or if the Jews mentioned donated a non-Jewish temple to Graeco-Roman inhabitants of the area (Kohl and Watzinger; Fine). The fact that a Jewish community could donate a temple to non-Jews should not surprise us, since non-Jewish donations of synagogues to Jewish Diaspora communities are well attested (cf. No. 103, Julia Severa). Modem religious sensitivities should not be applied to ancient social systems of benefaction. Until further excavations can determine the nature of the edifice, it seems best to understand the remains as belonging to a non-Jewish temple.” (The Ancient Synagogue from its Origins to 200 AD, Anders Runesson, p64, 2008 AD)

c.       “The archaeological remains of the building connected to the Theodotos inscription are too scanty for this edifice to be included in the present discussion, even if its location is almost certainly just south of the temple mount where the inscription was found. Similarly, we have not enough information on the Qatzion building from the second century, nor is it possible to discuss the 'prayer room' of Shuafat. Future excavations on these three sites are indeed welcome and may solve many problems pertaining to the development of early 'synagogues'.” (The origins of the Synagogue, Anders Runesson, footnote 395, p359, 2001 AD)

4.      Comments:

a.       After investigations by Kohl and Watzinger, as well as others, the site was abandoned only to be rediscovered in the late 20th century.

b.      Since the building has not been completely excavated, further investigations are crucial in order to enable well-founded judgments regarding the nature of this structure.

c.       At the moment, the most important find is a lintel containing a six-line Greek dedicatory inscription mentioning the Roman emperor Septimius Severus. It securely dates the structure to 197 C.E.

 

  

By Steve Rudd 2017: Contact the author for comments, input or corrections

 

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