Shechem

Chalcolithic

The oldest settlement in Shechem goes back to about five thousand years ago, during the Chalcolithic period (3500-3000 BCE). At that time agriculture was already practiced.^[7]

Early Bronze

During the Early Bronze Age, activity seems to have moved to the nearby area of Khirbet Makhneh el-Fauqa.^[8] Some publications claim that Shechem is mentioned in the third-millennium Ebla tablets, but this has been denied by archaeologists.^[9]

Middle Bronze

The first substantial building activity at Shechem (Strata XXII-XXI) dates from the Middle Bronze Age IIA (c. 1900 BCE).^[8] It became a very substantial Canaanite settlement, and was attacked by Egypt, as mentioned in the Sebek-khu Stele, an Egyptian stele of a noble at the court of Senusret III (c. 1880–1840 BCE).

Late Bronze

sꜣkꜣmꜣꜣ[11][12] in hieroglyphs
Era: New Kingdom (1550–1069 BC)

In the Amarna Letters of about 1350 BCE, Šakmu (i.e., Shechem) was the center of a kingdom carved out by Labaya (or Labayu), a Canaanite warlord who recruited mercenaries from among the Habiru. Labaya was the author of three Amarna letters (EA 252, EA 253, and EA 254), and his name appears in 11 of the other 382 letters, referred to 28 times, with the basic topic of the letter, being Labaya himself, and his relationship with the rebelling, countryside Habiru.

Iron Age

Classical antiquity

Later history

The city of Nablus was Islamicized in the Abbasid and Ottoman periods.^{[citation needed]} In 1903 near Nablus, a German party of archaeologists led by Dr. Hermann Thiersch stumbled upon the site called Tell Balata and now identified as ancient Shechem. Nablus is still referred to as Shechem by Israeli Hebrew speakers, even though the original site of Shechem lies east of the modern-day city.^[3]

Hebrew Bible (Old Testament)

Shechem first appears in the Hebrew Bible in Genesis 12:6–8, which says that Abraham reached the "great tree of Moreh" at Shechem and offered sacrifice nearby. Genesis, Deuteronomy, Joshua and Judges hallow Shechem over all other cities of the land of Israel.^[20] According to Genesis (12:6–7) Abram "built an altar to the Lord who had appeared to him… and had given that land to his descendants" at Shechem. The Bible states that on this occasion, God confirmed the covenant he had first made with Abraham in Harran, regarding the possession of the land of Canaan. In Jewish tradition, the old name was understood in terms of the Hebrew word shékém – "shoulder, saddle", corresponding to the mountainous configuration of the place.

On a later sojourn, two sons of Jacob, Simeon and Levi, avenged their sister Dinah's abduction and rape by "Shechem the son of Hamor the Hivite, the prince of the land" of Shechem. Shimon and Levi said to the Shechemites that, if "every male among you is circumcised, then we will give our daughters to you and take your daughters to ourselves."^[21] Once the Shechemites agree to the mass circumcision, however, Jacob's sons repay them by killing all of the city's male inhabitants.^[22]

Following the settlement of the Israelites in Canaan after their Exodus from Egypt, according to the biblical narrative, Joshua assembled the Israelites at Shechem and asked them to choose between serving the God of Abraham who had delivered them from Egypt, or the false gods which their ancestors had served on the other side of the Euphrates River, or the gods of the Amorites in whose land they now lived. The people chose to serve the God of the Bible, a decision which Joshua recorded in the Book of the Law of God, and he then erected a memorial stone "under the oak that was by" in Shechem.^[23] The oak is associated with the Oak of Moreh where Abram had set up camp during his travels in this area.^[24]

Shechem and its surrounding lands were given as a Levitical city to the Kohathites.^[25]

Owing to its central position, no less than to the presence in the neighborhood of places hallowed by the memory of Abraham (Genesis 12:6, 7; 34:5), Jacob's Well (Genesis 33:18–19; 34:2, etc.), and Joseph's tomb (Joshua 24:32), the city was destined to play an important part in the history of Israel.^{[citation needed]} Jerubbaal (Gideon), whose home was at Ophrah, visited Shechem, and his concubine who lived there was mother of his son Abimelech (Judges 8:31). She came from one of the leading Shechemite families who were influential with the "Lords of Shechem" (Judges 9:1–3, wording of the New Revised Standard Version and New American Bible Revised Edition).^[26]

After Gideon's death, Abimelech was made king (Judges 9:1–45). Jotham, the youngest son of Gideon, made an allegorical speech on Mount Gerizim in which he warned the people of Shechem about Abimelech's future tyranny (Judges 9:7–20). When the city rose in rebellion three years later, Abimelech took it, utterly destroyed it, and burnt the temple of Baal-berith where the people had fled for safety. The city was rebuilt in the 10th century BC and was probably the capital of Ephraim (1 Kings 4). Shechem was the place appointed, after Solomon's death,^{[citation needed]} for the meeting of the people of Israel and the investiture of his son Rehoboam as king; the meeting ended in the secession of the ten northern tribes, and Shechem, fortified by Jeroboam, became the capital of the new kingdom (1 Kings 12:1; 14:17; 2 Chronicles 10:1).

After the kings of Israel moved, first to Tirzah (1 Kings 14:17) and later on to Samaria, Shechem lost its importance, and we do not hear of it until after the fall of Jerusalem (587 BC; Jeremiah 12:5). The events connected with the restoration were to bring it again into prominence. When, on his second visit to Jerusalem, Nehemiah expelled the grandson of the high priest Eliashib (probably the Manasse of Josephus, Antiquities, XI, vii, viii) and with him the many Jews, priests and laymen, who sided with the rebel, these betook themselves to Shechem; a schismatic temple was then erected on Mount Garizim and thus Shechem became the "holy city" of the Samaritans. The latter, who were left unmolested while the orthodox Jews were chafing under the heavy hand of Antiochus IV (Antiquities, XII, v, 5, see also Antinomianism in the Books of the Maccabees) and welcomed with open arms every renegade who came to them from Jerusalem (Antiq., XI, viii, 7), fell about 128 BC before John Hyrcanus, and their temple was destroyed (Antiquities, XIII, ix, 1).

The Book of Judith, which is considered scripture to the Roman Catholic, Eastern Orthodox and other Christian churches is set in a city called "Bethulia". Because there is no Bethulia, it is widely assumed that this is a pseudonym for another city. The most common theory is that the city of Bethulia is really Shechem, based on the geography described in the book. The Jewish Encyclopedia went as far as to state that Shechem is the only city to meet all the requirements for Bethulia's location, and stated: "The identity of Bethulia with Shechem is thus beyond all question".^[27]

New Testament

Shechem is mentioned in The Book of Acts (Acts 7, Acts 7:16).

It is not known whether the Samaritan city of Sychar (Ancient Greek: Συχάρ, romanized: Sykhár) in the Gospel of John (John 4:5) refers to Shechem or to another nearby village: "So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph."^[28]

John 4 (John 4:15) mentions one of the women of Sychar going to Jacob's Well. Some scholars believe the location of Sychar is at the foot of Mount Ebal, but other scholars disagree because the proposed location is 1 km (0.62 mi) from Jacob's Well, which they think is not close enough for the women of Sychar to have fetched their water there. Based on John 4:15, these scholars have argued that Shechem is the Samaritan city of Sychar described in the Gospel of John.^[28]

Some of the inhabitants of Sychar were "Samaritans" who believed in Jesus when he tarried two days in the neighborhood (John 4). Sychar and/or Shechem city must have been visited by the Apostles on their way from Samaria to Jerusalem (Acts 8:25).^{[citation needed]}