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No city wall is known from this time, and it is quite possible that the city remained unfortified. Written sources indicate that Beth-Shean was a key center for making and exporting textiles.

In Byzantine times the city reached its greatest extent of hectares. At this time the city was surrounded by a wall and had a population of 30,—40, At the beginning of the fifth century C.

Scythopolis was also the seat of a Christian episcopate and had numerous churches. The round church on the summit of the tell Level II was dated by the University of Pennsylvania to the early fifth century C.

Several features of the city first established in the Roman period were refurbished and continued into the Byzantine period. The cardo main north-south street averaging 24 ft.

Flanking both sides of the cardo were two large bath house complexes. At the crossing point of the main streets stood a temple that may have been dedicated to Nysa; in any case, it would have been part of the cult of Dionysus or Tyche.

While its superstructure no longer exists, two of four columns that supported the gabled roof of the facade to a height of 45 ft.

A cylindrical limestone pedestal in front of the temple has an inscription indicating that a statue or bust of the Roman emperor Marcus Aurelius Antoninus — C.

The inscription also states how the citizens of Nysa-Scythopolis, a Greek city of Coele-Syria, had dedicated the statue of the ruler.

Not far from the temple to Nysa is the Nymphaeum which brought water into the city by means of an aqueduct from the Sachne springs c.

The theater, originally built in late Roman times, continued to be used in the Byzantine period and could seat up to 8, people.

The amphitheater also continued in use and was capable of seating up to 7, spectators. At the western end of Tell Ictaba stood the sixth century C.

Monastery of Lady Mary in honor of a donor, not the Virgin Mary. A beautiful mosaic inside depicts the 12 months and the sun and moon as human figures.

Numerous tombs from the Byzantine period were excavated in the Northern Cemetery. Ancient sources indicate that Scythopolis was a mixed population of pagans, Jews, Samaritans, and Christians.

Approximately m northeast of the Monastery of Lady Mary, outside the city wall, is what may be a Samaritan synagogue dating to the 5 th —early 7 th centuries C.

It is built in the form of a basilica. Its apse is oriented northwest not south towards Jerusalem. The floor is covered by a beautiful mosaic depicting geometric and plant motifs, but no human images.

The portion of the mosaic in front of the apse depicts a Torah shrine flanked by menorahs, shofars, and incense shovels. Another inscription is in Samaritan script, but in the Greek language.

Nearby, mosaics from a second synagogue of the sixth century C. A short distance from the civic center of Nysa-Scythopolis and still within the city walls is another synagogue from the Byzantine period known as the "House of Leontis.

The synagogue is paved with a mosaic floor depicting geometric, animal, and plant motifs, and in the center, a medallion containing a menorah and the Hebrew word Shalom peace.

The mosaic also includes four dedicatory inscriptions — two in Aramaic and two in Greek. The other refers to the unnamed artist who carried out the work.

One of the Greek inscriptions invoke divine blessing on all those who names were known to God, while the other refers to "Jose the innkeeper" mentioned above.

Another mosaic in the complex from Hall No. It is in the center of this mosaic, adorned with birds, that a Greek inscription refers to Leontis and his brother Jonathan, who donated this mosaic and wished to be remembered for their act.

Other depictions in the mosaic include a five-branched menorah and Nilotic scenes: East of the "House of Leontis" is a private house that probably stood two-stories high and contained some 25 rooms.

The villa produced a rich collection of pottery and other objects made of stone, metal, glass, and bone. During this time the city ceased to be called Scythopolis and reverted back to its original Semitic name in the slightly altered form of Beisan.

To honor their defeat of the Byzantine army, the Arab forces called their day of victory "Beisan Day. The excavations in Scythopolis have provided ample testimony to continued life in Beisan during the Umayyad period, including occupation on the tell Level I , until the huge earthquake struck on January 18, , bringing this ancient and glorious city to an end.

The city was rebuilt in the Abbasid period — , but only as a mere shadow of its former glory. In Crusader and Mamluk times the city declined in size and clustered mainly along the valley road leading to Tell Ictaba.

The Crusaders fortified the summit of the tell Level I with a city wall and gate that was mistakenly attributed by the University Museum excavators to the Byzantine period.

The Crusaders also built a square fortress south of the tell. It seems that the Crusaders were not too kind to the region.

The Muslim geographer Yakut writes that as of , the many date palms that used to exist in the area had been reduced to two. In the 14 th century, Beth-Shean was chosen by Estori ha-Parhi as the center for his historical and topographic research.

In September , Beth-Shean was captured by British forces. From the beginning of the 20 th century, Jews, mainly from Kurdistan and other Muslim countries, also took up residence in Beth-Shean, but temporarily left during the Arab riots; the Jewish population of Beth-Shean numbered 94 persons in the spring of Most of them abandoned the town immediately upon the outbreak of the riots.

In the War of Independence, Beth-Shean capitulated on May 12, , to Jewish forces, who found it deserted by its former inhabitants.

The settlement of Beth-Shean by Jewish immigrants began in In the population was approximately 15,, occupying an area of 2. As the town had no industry in the initial phase of its resettlement, the inhabitants had to subsist in the s mainly on small trade and on doing hired farm work in the vicinity.

Later, a number of industries were established, the largest being a textile mill, followed by a clothing factory, a plastics plant, and by smaller enterprises.

A few factories in Beth-Shean were run by local kibbutzim, while the inhabitants of the town were also employed in industry and agriculture in the rural communities of the Beth-Shean Valley.

Social and living standards were not satisfactory, however, particularly during the —67 recession, and income remained considerably below the national average over the years.

In addition, the city suffered from terrorist infiltration from Jordan, but since the area has been quiet. After the peace agreement with Jordan in , a border station was opened nearby.

Aharoni, The Land of the Bible: A Historical Geography , tr. Rainey ; D. The abundance of Philistine pottery found in this stratum is proof of the strong influence of the Philistines in the area during this period.

The destruction of the city by fire in the second half of the 11 th century B. The city was rebuilt stratum II a sometime in the tenth century and was surrounded by a casemate wall — the typical fortification of Israelite cities in the period of the united monarchy.

The large store house and granary erected in the city confirm the biblical description of the important administrative role held by Beth-Shemesh.

The last city was unfortified. Between II b and II c there appears to have been some interruption in the occupation of the site, which may explain the absence of Beth-Shemesh from the detailed city list of Judah, where it would be expected to appear in the Zorah-Azekah district Josh.

In Roman times the settlement moved to nearby Ayn Shams, which preserves the ancient name. Talmudic sources describe Beth-Shemesh as a small.

Plan of the excavations at Beth-Shemesh. Courtesy, Mosad Bialik, Jerusalem. It was most likely located in the northern part of Upper Galilee, where remains of strong Canaanite settlements have been discovered.

Some scholars identify it with the Beth-Shemesh of Issachar 3 below and accordingly place it in Lower Galilee on the border between Issachar and Naphtali.

It is the presentday el-Matariyeh, east of Cairo. In the vicinity is the modern town of Bet-Shemesh. Its beginnings go back to the village of Hartuv, founded in by Jews from Bulgaria who bought the land from a training farm set up 12 years earlier by the English Mission of Jerusalem which had tried unsuccessfully to convert Jerusalemite Jews working there.

Hartuv made little progress due to its isolation and the lack of water and good soil.

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A third building revealed by Mazar further to the north below Building of Lower VI resembles in part the square fortress at Deir el-Balah from the same period.

This building may have been the residence of a high official. Three stelae were also found in later reuse by the University Museum.

In Egypt, this type of structure is known as a "Center Hall House. The most important inscription was a carved limestone lintel depicting Ramesses-Weser-Khepesh, who is identified as "commander of the troops," with cartouches of Ramesses III next to him.

These finds, as well as a high percentage of locally produced Egyptian pottery, attest to an intensive Egyptian presence at this time. In the Hebrew Bible, Beth-Shean was assigned to the tribe of Manasseh, but they were unable to hold onto it because of the military superiority of the Canaanites Josh.

According to the conventional chronology, this period in biblical history would correspond to Lower VI when the Egyptians were in control of Beth-Shean.

It is uncertain when the Egyptians finally abandoned the site, but many scholars suggest the second half of the 12 th century in the time of Ramesses VI or Ramesses VIII.

This type of pottery is typical to the period of the Sea Peoples migration from the Aegean to the east. With the construction of Upper VI emerges a new material culture typical to the 11 th century B.

The plan of the settlement represents a significant departure from that of the Egyptian garrison. Important buildings from this time include the twin temples, identified by the University Museum archaeologists with "the House of Ashtaroth" I Sam.

Both temples produced numerous cylindrical and house-like cult stands decorated with snakes and birds. They cut off his head and placed it in the temple of Dagon, stripped off his armor and placed it in the "temple of their gods" Chronicles or in the "temple of Ashtaroth" Samuel.

Then they fastened his body and those of his sons to the city walls of Beth-Shean I Sam. Following the original excavators, most commentators have assumed that the two temples were in Beth-Shean, but this is unclear from the text.

They could just as easily have been in Philistia. No significant Philistine presence has ever been identified at Beth-Shean, although we can assume on the basis of the biblical narrative that they exercised some sort of political control over the region as the self-declared successors of the Egyptians.

If so, then David may have been the one who destroyed Upper VI. The impressive building compound might also explain why Beth-Shean was singled out in the Kings passage with Megiddo and Taanach, since it may have been a regional center for the fifth administrative district.

The severe destruction that characterized the end of Level V is difficult to date with certainty, but one possibility is Pharaoh Shishak Egyptian, Shoshenq , who lists Beth-Shean on the walls of the temple to Amen-Re at Karnak as one of the cities he conquered.

Following the destruction of the Israelite town there is a gap in settlement until the site is resettled in the third century B.

While there is evidence for settlement on the tell Level III , for the most part, it seems that the city developed on Tell Ictaba to the north where Hellenistic structures were found, though badly damaged by later Roman ones.

Beth-Shean is also mentioned in the context of the Maccabean wars I Macc. Later, perhaps after the conquests of the Roman general Pompey in 63 B.

Scythopolis became the chief city of the Decapolis. The Decapolis is mentioned several times in the New Testament gospels, e. By the first century B.

The temple to Nysa appears to have been originally constructed in the first century C. Roman tombs were found in the Northern Cemetery, including a stone sarcophagus inscribed with the name of Antiochus, son of Phallion, possibly a cousin of Herod the Great.

When the Great Revolt broke out in 66 C. Although the Jewish inhabitants stood alongside the Gentile population in resisting their countrymen, Josephus writes that the Gentiles later became suspicious and through an act of deception massacred around 13, inhabitants Wars II , xviii, 3—5.

The vast civic center that one sees today started to flourish in the second century C. Late Roman period projects of the 2nd—3rd centuries C.

Behind the nymphaeum, the Hebrew University excavated a basilica built sometime after the first century C. Inside the basilica was found a six-sided stone altar dedicated to Dionysus.

The accompanying inscription identified him as the founder of the city. Its date in Year 75 of the Scythopolis era translates to 12 C. No city wall is known from this time, and it is quite possible that the city remained unfortified.

Written sources indicate that Beth-Shean was a key center for making and exporting textiles. In Byzantine times the city reached its greatest extent of hectares.

At this time the city was surrounded by a wall and had a population of 30,—40, At the beginning of the fifth century C.

Scythopolis was also the seat of a Christian episcopate and had numerous churches. The round church on the summit of the tell Level II was dated by the University of Pennsylvania to the early fifth century C.

Several features of the city first established in the Roman period were refurbished and continued into the Byzantine period. The cardo main north-south street averaging 24 ft.

Flanking both sides of the cardo were two large bath house complexes. At the crossing point of the main streets stood a temple that may have been dedicated to Nysa; in any case, it would have been part of the cult of Dionysus or Tyche.

While its superstructure no longer exists, two of four columns that supported the gabled roof of the facade to a height of 45 ft.

A cylindrical limestone pedestal in front of the temple has an inscription indicating that a statue or bust of the Roman emperor Marcus Aurelius Antoninus — C.

The inscription also states how the citizens of Nysa-Scythopolis, a Greek city of Coele-Syria, had dedicated the statue of the ruler.

Not far from the temple to Nysa is the Nymphaeum which brought water into the city by means of an aqueduct from the Sachne springs c. The theater, originally built in late Roman times, continued to be used in the Byzantine period and could seat up to 8, people.

The amphitheater also continued in use and was capable of seating up to 7, spectators. At the western end of Tell Ictaba stood the sixth century C.

Monastery of Lady Mary in honor of a donor, not the Virgin Mary. A beautiful mosaic inside depicts the 12 months and the sun and moon as human figures.

Numerous tombs from the Byzantine period were excavated in the Northern Cemetery. Ancient sources indicate that Scythopolis was a mixed population of pagans, Jews, Samaritans, and Christians.

Approximately m northeast of the Monastery of Lady Mary, outside the city wall, is what may be a Samaritan synagogue dating to the 5 th —early 7 th centuries C.

It is built in the form of a basilica. Its apse is oriented northwest not south towards Jerusalem. The floor is covered by a beautiful mosaic depicting geometric and plant motifs, but no human images.

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Some scholars identify it with the Beth-Shemesh of Issachar 3 below and accordingly place it in Lower Galilee on the border between Issachar and Naphtali.

It is the presentday el-Matariyeh, east of Cairo. In the vicinity is the modern town of Bet-Shemesh. Its beginnings go back to the village of Hartuv, founded in by Jews from Bulgaria who bought the land from a training farm set up 12 years earlier by the English Mission of Jerusalem which had tried unsuccessfully to convert Jerusalemite Jews working there.

Hartuv made little progress due to its isolation and the lack of water and good soil. In the Arab riots, the few inhabitants had to leave the village temporarily but soon returned.

Shortly before , the Tel Aviv municipality opened a youth training farm there, and construction of the large "Shimshon" cement factory was begun.

Bet-Shemesh was abandoned for a few months during the War of Independence, but finally fell to Israeli forces on September 19, Bet-Shemesh grew to serve as an urban center providing community and commercial services to 60 rural settlements.

The city had two large industrial areas, but some of its residents commuted to Jerusalem and Tel Aviv.

It numbered 10, inhabitants in and received municipal status in It occupied an area of 20 sq. In this latter period the city absorbed many new immigrants, mainly from the former Soviet Union.

The majority of them were secular and their presence in the city led to a degree of cultural-religious tension. The Ramat Bet-Shemesh suburb south of the city attracted a religious population, including many English-speaking immigrants.

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