The post Fortress of Thutmose I Unearthed Along the “Way of Horus” Validates the Exodus Narrative appeared first on Apologetics Press.
]]>The recent discovery of a 3,500-year-old Egyptian fortress in northern Sinai has provided remarkable confirmation of both Egypt’s early imperial ambitions and the biblical record of the Exodus. The fortress, unearthed at Tell el-Kharouba and dating to the reign of Pharaoh Thutmose I, not only illuminates Egypt’s military reach but also explains why God did not lead the Israelites northward “by the way of the land of the Philistines” (Exodus 13:17).
1. Pharaoh of Moses’ Birth
Thutmose I reigned from approximately 1526-1512 B.C., the very year that Exodus 2 situates the birth of Moses.1 His daughter, Hatshepsut, born early in his reign to the Great Royal Wife Ahmose, would later become Egypt’s first great female pharaoh.2 It was almost certainly this princess—royal daughter of Thutmose I—who found the infant Moses among the reeds of the Nile and raised him as her own son in the Egyptian court.3
This makes Thutmose I the pharaoh during the infancy of Moses and the father of the woman who would shape the young Hebrew prince’s life within the palatial education of the Eighteenth Dynasty. The implications are striking: the very dynasty that nurtured Moses also constructed the fortified barriers God would later guide Israel to avoid.
2. Discovery of the Fortress
In October 2025, Egypt’s Ministry of Tourism and Antiquities announced the discovery of a vast New Kingdom fortress at Tell el-Kharouba, a site near the Mediterranean coast of northern Sinai. Excavations revealed a complex covering roughly 8,000 square meters (86,000 square feet), with a 106-meter-long (350 feet) southern wall and a zigzagging western wall designed to resist wind erosion. Eleven towers, storerooms, and ovens were found, along with fossilized dough—clear evidence of soldiers’ quarters.4
Most significant was a jar handle stamped with the royal cartouche of Thutmose I, found in the fortress’s foundational layer. This inscription anchors the structure firmly to his reign, identifying him as the pharaoh who commissioned this and other fortresses along the “Way of Horus,” a chain of garrisons stretching from the Nile Delta to Canaan.5 Archaeologists estimate the garrison held between 400 and 700 soldiers, averaging around 500 men—a formidable line of defense across Egypt’s northeastern frontier.6
3. The “Way of Horus” and the “Way of the Philistines”
This discovery directly correlates with the biblical geography of Exodus 13:17-18:
“Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, ‘Lest perhaps the people change their minds when they see war, and return to Egypt.’ But God led the people about, through the way of the wilderness of the Red sea.”
The “Way of the Philistines” described in Scripture is the same route Egyptians called the “Way of Horus.”7 It served as the main coastal highway between Egypt and Canaan, fortified by a dozen garrisons and supply stations. Professor James K. Hoffmeier—who excavated a similar fortress at Tell el-Borg—notes that Thutmose I “was the father of Egypt’s empire in Western Asia and likely a key player in the beginning of this defense system to which succeeding kings added more forts.”8
Thus, the very network that symbolized Egypt’s military might in Moses’ day also provides the historical backdrop for why the Israelites did not travel north. God’s decision to lead them through the wilderness and across the Red Sea was not only theological but tactical.
4. A Dynasty of Builders and Conquerors
The Eighteenth Dynasty, inaugurated by Ahmose I, was Egypt’s most powerful era. His successors—Amenhotep I, Thutmose I, Thutmose II, Hatshepsut, and Thutmose III—expanded Egypt’s reach from Nubia to the Euphrates River. Thutmose I’s own stela from Tombos in Nubia records that “His Majesty crossed the Euphrates, the first of the kings of Egypt to do so,” confirming his Asiatic campaigns.9
This period aligns precisely with the early life of Moses. Thutmose I’s daughter Hatshepsut (the “daughter of Pharaoh” of Exodus 2) would later co-rule with her half-brother and husband Thutmose II, and after his death, reign as sole pharaoh. Her reign (ca. 1483 B.C.) corresponds to Moses’ exile in Midian, while her stepson Thutmose III—the conqueror of Canaan—fits the profile of the pharaoh of the Exodus if one follows an early-date chronology (Exodus 1446 B.C.).10
The newly discovered fortress of Thutmose I, therefore, represents more than an Egyptian outpost—it is an archaeological witness to the world in which Moses was born, reared, and later led God’s people out of bondage.
5. Archaeology Illuminating Scripture
Every new discovery from Egypt’s New Kingdom adds clarity to the biblical world. The Tell el-Kharouba fortress confirms that Egypt’s northeastern frontier was heavily militarized centuries before Israel’s departure, consistent with the Bible’s description of the “way of the Philistines.”
As Kenneth A. Kitchen writes in On the Reliability of the Old Testament, “the military road from Egypt to Gaza was well-known from pharaonic times … clearly fortified and garrisoned, and not a route for untrained tribes escaping bondage.”11 Even liberal Egyptologists such as Thomas Eric Peet agree that “the writer [of Exodus] meant the great military highway that formed the chief route from Egypt to Syria.”12
For modern readers, the archaeology of the Sinai fortresses serves as a vivid reminder that Scripture’s geography and chronology align with the physical record of the ancient world.
6. Conclusion: Stones Cry Out
The fortress at Tell el-Kharouba stands as a silent monument to Egypt’s imperial might—and to God’s providential guidance. The same Pharaoh Thutmose I, who launched campaigns into Canaan and ordered fortresses along the Way of Horus, reigned when a Hebrew infant floated down the Nile into the arms of his daughter. That child would one day challenge the empire’s gods and lead his people to freedom.
Archaeology continues to affirm what faith has long held: the Bible’s history is anchored in reality. Every wall unearthed in Sinai, every seal inscribed with a royal name, and every fortress brick bears witness to the same truth—“the word of the LORD endures forever.”
[Dr. Jonathan Moore is a field archaeologist with the Shiloh Excavation in Israel, an adjunct faculty member at Freed-Hardeman University, and founder of Seeing His World, a missions-based educational nonprofit dedicated to providing academically grounded yet spiritually transformative guided experiences throughout the Bible lands (www.seeinghisworld.com).]
Endnotes
1 Kenneth A. Kitchen(2003), On the Reliability of the Old Testament (Grand Rapids: Eerdmans), pp. 308-309.
2 Joyce Tyldesley (1996), Hatchepsut: The Female Pharaoh (London: Penguin), pp. 44-45.
3 Exodus 2:1-10.
4 Egyptian Ministry of Tourism and Antiquities, Press Release, October 2025; Sonja Anderson (2025), “Archaeologists Discover 3,500-Year-Old Egyptian Military Fortress in the Sinai Desert,” Smithsonian Magazine, October 21.
5 Micah van Halteren (2025), “3,500-Year-Old Egyptian Fortress Uncovered Along the ‘Way of the Land of the Philistines,’” Armstrong Institute of Biblical Archaeology, November 10.
6 Hesham Hussein (2025), quoted in Live Science, October.
7 Thomas Eric Peet (1922), Egypt and the Old Testament (Liverpool: University Press), p. 69.
8 James K. Hoffmeier (1997), Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition (New York: Oxford University Press), pp. 116-118.
9 Tombos Stela in James H. Breasted (1906), Ancient Records of Egypt (Chicago: University of Chicago Press), 2:301-307.
10 Douglas Petrovich (2015), “Amenhotep II and the Historicity of the Exodus Pharaoh,” Bible and Spade, 28:35-43.
11 Kitchen, p. 262.
12 Thomas Eric Peet, Egypt and the Old Testament, p. 70.
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]]>The post Jerusalem’s Newly Discovered Siloam Dam Confirms Biblical Engineering from Joash to Jesus appeared first on Apologetics Press.
]]>1. The Pool of Siloam in the Time of Jesus (1st Century A.D.)
In John 9:1-11, the Gospel writer recounts how the Lord Jesus anointed the eyes of a blind man with clay and told him to “Go, wash in the Pool of Siloam.” For centuries, the pool’s exact location was uncertain. Many assumed it was the small Byzantine basin near the Church of St. Saviour until 2004, when workers repairing a water pipe in the southern City of David uncovered stone steps descending into a vast plastered pool. Archaeologists Ronny Reich and Eli Shukron soon identified this as the authentic Second-Temple Pool of Siloam, the very site referenced in the New Testament.2
The stepped pool—roughly 225 feet long and 15 feet deep—was constructed during the reign of Herod the Great in the late first century B.C., at the height of Jerusalem’s expansion.3 Fed by the ancient Siloam Tunnel, the pool collected water from the Gihon Spring and served both as a public reservoir and as a massive mikveh (ritual bath) for pilgrims ascending the Pilgrimage Road toward the Temple Mount.4 Its architectural grandeur reflects Herod’s vast building program, which included the Temple complex itself. When Jesus performed His miracle there, He stood amid a system that had already been serving God’s people for over seven centuries—a line of hydraulic continuity stretching back to the time of Judah’s earliest kings.
2. Hezekiah’s Tunnel: Engineering Under Siege (Late 8th Century B.C.)
Long before Herod’s reconstruction, the same spring that fed the Siloam Pool had already been secured by one of the Bible’s most famous engineers: King Hezekiah. Facing the Assyrian invasion in 701 B.C., Hezekiah ordered the diversion of Jerusalem’s water supply into the fortified city. As 2 Kings 20:20 records, “He made the pool and the conduit and brought water into the city.” Archaeology confirms this in the Siloam Tunnel, an underground passage roughly 1,750 feet long that connects the Gihon Spring on the east to the lower valley on the west.5
Cut through bedrock, the tunnel winds in an S-shaped path and terminates near the location of the later Herodian pool. Its ancient Hebrew inscription—carved near the southern exit—commemorates the meeting of the two work crews who tunneled toward one another.6 The engineering precision required to complete such a project testifies to the royal resources and administrative capacity of Hezekiah’s reign.
By channeling water inside Jerusalem’s walls, Hezekiah effectively replaced an earlier open reservoir, transforming an external valley dam into a protected, internal water source. His system not only supplied the city during siege but also paved the way for the later Herodian expansions that pilgrims of Jesus’ day would see.
3. The Newly Discovered Siloam Dam of King Joash (Early 8th Century B.C.)
Beneath these familiar works lies an even older foundation. In 2025, Johanna Regev, Nahshon Szanton, Filip Vukosavović, Itamar Berko, Yosef Shalev, Joe Uziel, and Elisabetta Boaretto published the results of their radiocarbon analysis of mortar samples from a massive stone wall at the southern mouth of the Tyropoeon Valley.7 The results—calibrated to between 805 and 795 B.C.—place the wall firmly within the reign of King Joash (r. ca. 835-796 B.C.).8
The wall, more than 40 feet high and 26 feet thick, sealed the valley and impounded both runoff and overflow from the Gihon Spring, forming an enormous open reservoir—the earliest known Pool of Siloam. Excavations revealed that this dam and its reservoir lay within the southern extent of ancient Jerusalem, inside what became the lower City of David. By Hezekiah’s time, the area was fully fortified, ensuring that the reservoir stood within the city’s defensive walls, precisely where the later Herodian pool would be expanded in the first century B.C. This confirms a continuous chain of hydraulic development at the same site—from Joash’s dam to Hezekiah’s tunnel to Herod’s monumental pool.9
Radiocarbon dating of embedded twigs and straw produced a tight 10-year range, while paleo-climatic data from Dead Sea cores and Soreq Cave stalagmites confirmed that Jerusalem faced alternating drought and flash floods during this era. The construction of such a dam provided both flood control and long-term water storage, demonstrating advanced planning under royal oversight. In every sense, the Joash dam anticipates the later biblical account of Hezekiah’s engineering reforms.
Its discovery vindicates the biblical portrayal of Judah’s early monarchy as organized, literate, and technologically capable—precisely the kind of kingdom that could undertake monumental civic works consistent with the historical books of 2 Kings and 2 Chronicles.
4. Canaanite Foundations: Jebus, the Water Systems Before Israel
Long before Israelite kings ruled Jerusalem, the Canaanite city of Jebus—the stronghold later conquered by King David (2 Samuel 5:6-9)—had already fortified the Gihon Spring with towers, tunnels, and a rock-cut pool inside its wall. Excavations by Kathleen Kenyon in the 1960s and Ronny Reich and Eli Shukron in the 1990s revealed a monumental Spring Tower—a defensive structure enclosing access to the spring from within the city.10 This earliest water system included a stepped tunnel descending to a protected pool, ensuring access to water during siege. Although the Bronze-Age pool differs in scale and purpose from the later Siloam installations, it set the hydraulic pattern that successive builders—Joash, Hezekiah, and finally Herod—would each adapt for their generation.11
Moreover, the biblical book of Genesis identifies the city as Salem when Melchizedek is called “king of Salem” (Genesis 14:18-20), and Psalm 76:2 equates Salem with Zion, reinforcing the view that Jerusalem’s geographical identity stretches back into the early patriarchal period.
5. Continuity and Theological Significance
From the Bronze-Age foundations to the Herodian expansion, the Pool of Siloam embodies the continuity of Divine provision in Jerusalem’s history. Through every era, God’s people found both physical and spiritual refreshment in the same flowing waters of the Gihon Spring. Isaiah warned those who “refused the waters of Shiloah that flow gently” (Isaiah 8:6), while later prophets spoke of “drawing water from the wells of salvation” (Isaiah 12:3). Hezekiah’s tunnel fulfilled this prophecy in physical form—securing the city’s lifeline amid peril.
Centuries later, Jesus transformed that physical image into spiritual truth: “If anyone thirsts, let him come to Me and drink” (John 7:37). The Siloam Pool thus stands as both a technological marvel and a living parable of redemption. The recent discovery of the Joash-era dam reinforces that Scripture’s record of royal infrastructure was not theological metaphor but historical reality—its stones still bearing witness to the ingenuity and faith of ancient Judah.
Conclusion
The unveiling of the Siloam Dam beneath Jerusalem’s City of David represents one of the most significant discoveries in decades—an engineering bridge linking Joash, Hezekiah, Herod, and Jesus. Each generation modified the same life-giving spring: Joash contained it with a massive dam; Hezekiah redirected it with a tunnel; Herod adorned it with stone steps; and Jesus sanctified it with a miracle.
Modern science has now dated the earliest phase of this system with remarkable precision, confirming that Judah’s kings were capable of large-scale, organized public works as the Bible describes. The stones cry out in testimony that the biblical narrative stands—not on myth—but on measurable history. In the Pool of Siloam—past and present—the waters still proclaim the truth of God’s Word: “With joy you will draw water from the wells of salvation” (Isaiah 12:3).
[Dr. Jonathan Moore—Field Archaeologist with the Shiloh Excavation, Israel; Adjunct Faculty at Freed-Hardeman University; and Founder of Seeing His World, a missions-based educational nonprofit dedicated to providing academically grounded yet spiritually transformative guided experiences throughout the Bible lands (www.seeinghisworld.com).]
Endnotes
1 King Joash (Jehoash) reigned in Judah ca. 835-796 B.C. following a period of protection and oversight by Jehoiada the priest (see 2 Kings 11-12; 2 Chronicles 24). Crowned at age seven, he initially “did what was right in the eyes of the LORD” under Jehoiada’s guidance but later turned from faithfulness, permitting idolatry and ordering the death of the prophet Zechariah (2 Chronicles 24:20-22). He was assassinated by his servants and succeeded by his son Amaziah.
2 Ronny Reich and Eli Shukron (2005), “The Second-Temple Period Pool of Siloam in Jerusalem,” Israel Exploration Journal, 55:153-167.
3 “The Siloam Pool: Where Jesus Healed the Blind Man,” Biblical Archaeology Society, www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/the-siloam-pool-where-jesus-healed-the-blind-man/.
4 Nahshon Szanton and Joe Uziel (2019), “The Pilgrimage Road: Jerusalem’s Ascent from the Pool of Siloam to the Temple,” City of David Studies.
5 Dan Gill (1983), “The Siloam Tunnel Reconsidered,” Nature 305:515-517.
6 James B. Pritchard (1969), Ancient Near Eastern Texts Relating to the Old Testament (Princeton University
7 Johanna Regev, et al. (2025), “Radiocarbon Dating of Jerusalem’s Siloam Dam Links Climate Data and Major Waterworks,” Proceedings of the National Academy of Sciences of the United States of America, 122[35], https://doi.org/10.1073/pnas.2510396122.
8 Note that radiocarbon dating does, in fact, sometimes result in ages of materials that exceed 10,000 years. Radiocarbon dating, however, is understood to be suspect for objects thought to be older than roughly 3,000-4,000 years old [cf. George H. Michaels and Brian Fagan (2013), “Chronological Methods 8—Radiocarbon Dating,” University of California Santa Barbara Instructional Development.]. Further, biblical creationists argue that radioactive decay rates were apparently accelerated during the Flood and afterward, possibly up to 1,500-1,000 B.C., making all dating techniques unreliable for ages beyond that time. For evidence of accelerated radioactive decay in the past, see Don DeYoung (2008), Thousands…Not Billions (Green Forest, AR: Master Books).
9 City of David Foundation (2025), “Monumental Dam from the Time of Biblical Kings Uncovered,” August 29.
10 Kathleen M. Kenyon (1967), Jerusalem: Excavating 2000 Years of History (New York: McGraw-Hill), pp. 31-45.
11 See “Salem (Bible),” Wikipedia, en.wikipedia.org/wiki/Salem_(Bible) (accessed September 2025); Armstrong Institute, “The Incredible Origins of Ancient Jerusalem,” armstronginstitute.org/843-the-incredible-origins-of-ancient-jerusalem/ (accessed September 2025).
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]]>The post Echoes of Empire: The Jerusalem Cuneiform Fragment and the Biblical Record of Hezekiah and Isaiah appeared first on Apologetics Press.
]]>A Clay Echo from the Assyrian Empire
Preliminary translation suggests the fragment recorded an official financial demand—possibly a warning of overdue tribute—issued from Assyria to a Judahite administrator. Petrographic testing showed the clay was not local but originated from the Tigris basin, the Assyrian heartland, indicating the tablet had traveled to Judah as part of imperial correspondence.2
According to Haaretz, the inscription even references the “month of Av,” a dating formula characteristic of Assyrian bureaucratic tablets, and may allude to “delay of payment,” implying Judah was falling behind on its obligations.3 If so, the fragment captures a precise historical moment when Hezekiah began resisting Assyrian domination, exactly as described in Scripture: “Hezekiah rebelled against the king of Assyria and would not serve him” (2 Kings 18:7).
What makes this discovery remarkable is not only its antiquity but its context. It surfaced in soil from near the Temple Mount—the very administrative heart of Hezekiah’s Jerusalem—and dates to the same decades when prophets like Isaiah thundered warnings against political compromise.
Hezekiah’s Reign: The Historical Framework
Biblically, Hezekiah (ca. 715-686 B.C.) stands at the crossroads of faith and foreign policy. His reforms centralized worship in Jerusalem, purged idolatry, and reasserted reliance on Yahweh. Yet he ruled in the shadow of Assyria, whose kings—from Tiglath-pileser III to Sennacherib—extended their control across the Levant.
Archaeology reveals how Hezekiah’s spiritual resolve was matched by logistical preparedness. During this same period, two monumental engineering projects transformed Jerusalem’s defenses:
- Hezekiah’s Tunnel, a 1,750-foot conduit carved through bedrock to redirect the Gihon Spring into the city, securing its water during siege (2 Chronicles 32:2-4).
- The Broad Wall, a massive fortification up to 23 feet thick, unearthed in Jerusalem’s Jewish Quarter, likely built in anticipation of the Assyrian invasion.
Both align perfectly with the Bible’s description of Hezekiah’s fortifications: “He strengthened himself, built up all the wall that was broken, and raised it up to the towers” (2 Chronicles 32:5). These structures, still visible today, are physical testimonies to Judah’s crisis-driven expansion during the reign of a king facing Assyria’s wrath.
Seals from a Turbulent City: Hezekiah and Isaiah
Within sight of the Temple Mount, archaeologists also discovered two clay seal impressions (bullae) that connect directly to the Hezekiah narrative.
- The Hezekiah Bulla—unearthed in the Ophel excavations—reads “Belonging to Hezekiah [son of] Ahaz king of Judah.” Its imagery includes a sun disk flanked by ankh symbols, reflecting both royal and religious motifs.4
- The Isaiah Bulla—found just ten feet away—bears the inscription “[Belonging to] Isaiah nvy […],” possibly short for navi (prophet). Though partly broken, it dates to the same stratigraphic layer and suggests the prophet’s physical presence in Jerusalem’s royal quarter.5
Together, these two sealings embody the relationship between the prophet and the king described in Isaiah 36-39. Their proximity is not coincidence; they were likely impressed in the same administrative complex that managed correspondence like the newly discovered Assyrian tablet.
The Assyrian Side: The Taylor Prism
While Jerusalem yields Judah’s voice, Assyria speaks through its own clay. The Taylor Prism, one of three prisms inscribed by Sennacherib (701 B.C.), chronicles his western campaigns and his siege of Jerusalem. In elegant Akkadian, the king boasts: “As for Hezekiah the Judean, who did not submit to my yoke, I shut him up like a bird in a cage in Jerusalem, his royal city.” This inscription6 perfectly matches the events of 2 Kings 18-19 and Isaiah 36-37, except that the Assyrian record omits the outcome—the miraculous deliverance of Jerusalem. Scripture records that 185,000 Assyrian soldiers perished overnight (2 Kings 19:35), and even Sennacherib’s annals admit that Jerusalem remained unconquered—a rare omission for the empire that prided itself on total subjugation.
Faith and Deliverance
The convergence of evidence paints a vivid picture.
- The new Assyrian fragment reveals an administrative relationship between Judah and Assyria consistent with the period of tribute and rebellion.
- The Hezekiah and Isaiah bullae testify to the historical figures at the heart of that rebellion.
- The Tunnel and Wall illustrate the practical measures taken in response to the threat.
- The Taylor Prism provides Assyria’s own corroboration of the campaign, siege, and Hezekiah’s resistance.
These independent lines of evidence converge with stunning precision on the late 8th century B.C.—the exact era of the biblical narrative.
Historical Tension, Prophetic Clarity
Isaiah’s counsel during this period was clear: trust not in Egypt, nor in silver sent to Assyria, but in the Lord. The prophet warned that reliance on foreign powers would invite destruction, yet faith would bring deliverance (Isaiah 30-31). When Hezekiah humbled himself and sought God’s guidance, Jerusalem was spared.
This moment of mercy, however, was fleeting. The Bible presents the later kings—Manasseh, Amon, and Josiah’s sons—as reversing Hezekiah’s faithfulness. By the time of Nebuchadnezzar II, Judah’s unfaithfulness reached its climax in 586 B.C. with the Babylonian destruction of Jerusalem. The contrast is theological and historical: the generation that trusted was preserved; the generations that forsook were judged.
Why This Discovery Matters
From an evidential standpoint, the cuneiform fragment represents the first tangible Assyrian document found in Jerusalem. It bridges the worlds of archaeology and Scripture, showing that the city was indeed part of Assyria’s bureaucratic orbit. The convergence with the prophetic books gives fresh weight to the Bible’s historical memory:
- The language is Akkadian, exactly as expected.
- The location aligns with Hezekiah’s administrative center.
- The theme—tribute and defiance—mirrors the biblical account.
Each artifact alone might be intriguing; together, they form a mosaic of historical credibility. As The Times of Israel observed, this inscription “adds an Assyrian voice to Jerusalem’s First Temple history.”7
A Voice from the Dust
In the end, the clay that once bore imperial demands now speaks for Scripture’s authenticity. The kings and empires that threatened Judah have crumbled, but their tablets, seals, and tunnels endure to testify that the events described in Kings and Isaiah were not mythic abstractions—they were lived history.
Hezekiah’s faith and Isaiah’s prophecy stand vindicated not only by the text but by the stones and shards beneath Jerusalem’s soil. The Assyrian scribe who pressed his stylus into that clay could not have known he was recording more than a bureaucratic transaction; he was leaving a fragment of evidence that, nearly three millennia later, would confirm the faithfulness of the God who delivers.
Endnotes
1 See Dario Radley (2025), “Rare Assyrian Inscription Found in Jerusalem,” Archaeology Magazine, October, archaeologymag.com/2025/10/rare-assyrian-inscription-found-in-jerusalem/.
2 Christopher Eames (2025), “A 2,700-Year-Old Assyrian Inscription Demanding Tribute Found in Jerusalem,” Armstrong Institute of Biblical Archaeology, October 21, armstronginstitute.org/1353-a-2700-year-old-assyrian-inscription-demanding-tribute-found-in-jerusalem.
3 Ruth Schuster (2025), “Assyrian Cuneiform Hinting at Tax Dodging Found in First Temple Jerusalem,” Haaretz, October 22, www.haaretz.com/archaeology/2025-10-22/ty-article/assyrian-cuneiform-hinting-at-tax-dodging-found-in-first-temple-jerusalem/0000019a-0b0b-d44f-ab9e-9b2b54e60000.
4 “King Hezekiah’s Seal Comes to Light” (2015), Biblical Archaeology Review.
5 “Does This Seal Show the Signature of the Prophet Isaiah?” (2018), National Geographic.
6 “Sennacherib’s Annals—The Taylor Prism” (1680), British Museum K.
7 “Biblical Tax Notice: 1st-Ever Assyrian Inscription Found Near Jerusalem’s Temple Mount” (2025), The Times of Israel, October 22.
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