Transliterated Name | Source | Name |
---|---|---|
Mount Nebo | English | |
Jabal Nibu | Arabic | جَبَل نِيْبُو |
Har Nevo | Hebrew | הַר נְבוֹ |
Pisgah | Hebrew Bible | פִּסְגָּה |
Fasga | Arabic | فاسعا |
Jabal Siyāgha | Arabic | جابال سيياعها |
Rās as-Siyāgha | Arabic | راس اسءسيياعها |
Rujm Siyāgha | Arabic | روجم سيياعها |
Jabal Nabo | local bedouin | جابال نابو |
Jabal Musa | local bedouin | جابال موسا |
Mount Nebo is famous as the location where in the 34th chapter of Deuteronomy Moses climbed its peak to view the promised land before passing away. Only ~ 7km. from Madaba, it provides a commanding view of the Dead Sea, Judah, and Samaria. The ridge of Mt. Nebo has been inhabited since remote antiquity, as the dolmens, menhirs, flints, tombs, and fortresses from different epochs testify (Michelle Piccirillo in Meyers et al, 1997). Several churches and a monastery were built there in the Byzantine era.
Mount Nebo rises from the Transjordanian plateau 7 km (4 mi.) west of the town of Medeba (Madaba). It is bounded on the east by the Wadi 'Afrit (which extends into the Wadi el-Judeideh, the Wadi el-Keneiseh, and the Wadi el-Hery farther south) and on the north by the Wadi Abu en-Naml, which extends into the Wadi 'Uyun Musa to the west. Mount Nebo's highest crest reaches an altitude of 800 m above sea level. The other peaks are slightly lower. Of these, the two most historically important are the western peak of Siyagha and the southern peak of el-Mukhayyat. Nebo provides a unique natural balcony fora spectacular view of the Jordan Valley and the mountains of Judea and Samaria. The ridge of Mount Nebo was inhabited in remote antiquity, as dolmens, menhirs, flints, circles, tombs, and fortresses of different epochs testify. However, its real fame is derived from the events described in the Book of Deuteronomy 34:1-7: the final vision and death of Moses.
And Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the Lord showed him all the land .... So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord, and he was buried in the valley in the land of Moab opposite Beth-Peor, but no man knows the place of his burial to this day (Dt. 34: 1-7)In the Bible, as in the stela of Mesha, king of Moab, Nebo is listed among the cities in the land of Moab, in the territory of Medeba (Num. 32:3, 32:38; 33:47; 1 Chr. 5:8; Is. 15:2; Jer. 48:1, 48:22; 1 Mace. 9:37). King Mesha conquered the town, killed the inhabitants, and "took from thence the vessels of Yahweh and dragged them before Chemosh" (lines 14-18). Mount Nebo, as a sanctuary dedicated to Moses, was known by scholars and visited by Byzantine pilgrims. In the fourth century CE, Eusebius, in the Onomasticon, wrote:
Nabau, which in Hebrew is called Nebo, is a mountain beyond the Jordan, in front of Jericho in the land of Moab, where Moses died. Until this day it is indicated at the sixth milestone of the city o fEsbous [which lies to the east.The Roman pilgrim Egeria (late fourth century CE) and the bishop of Maiumas in Gaza, Peter the Iberian (fifth century CE), relate in great detail their visits to the Memorial Church of Moses on Mount Nebo in Arabia. Egeria, after having crossed the Jordan on her way from Jerusalem, had stayed at Livias and then took the road to Esbous. At the sixth mile, she took a turn to the Springs of Moses and from there climbed to the summit of Mount Nebo. The bishop took the same road in search of a cure for his afflictions. After bathing in the hot Springs of Moses, with little benefit because the springs were not very hot, the party continued on its way to the hot springs of Baaru, where the waters were much hotter and more curative. The journey offered Bishop Peter and his companion the opportunity to stop at the sanctuary of Moses, where he had visited as a youth, before his conversion to Christianity (Life 82-85).
H. B. Tristram, in 1872, was the first to visit the ruins of el-Mukhayyat, although the name had already been recorded in 1863 by F. de Saulcy. Members of the American Palestine Exploration Society visited Mount Nebo in 1873, led by E. Z. Steever, and in 1875, led by S. Merrill. In 1881, Mount Nebo was surveyed by the British Palestine Exploration Fund, under the direction of C. R. Conder. The flora and fauna of the mountain were studied in 1886 by G. E. Post. In 1891, G. Schumacher attempted to identify the ruined buildings on Siyagha. In 1901, A. Musil paid a number of visits to Siyagha and surveyed the ruins at el-Mukhayyat. He was the first to propose the identification of the place with the town ofNebo. The Dominican Fathers P. Janssen and R. Savignac visited the ruins of el-Mukhayyatin in 1907. There, in 1913, the mosaic floor of the Church of Saints and Martyrs Lot and Procopius was identified. It was published in 1914 by F. M. Abel. N. Glueck visited el-Mukhayyat in 1934.
Phase | Period | Date | Description |
---|---|---|---|
I | Byzantine | 2nd half of 5th century CE | Original construction of the basilica in a single-nave format with a baptistery at the southern end. |
II | Byzantine | End of 5th – early 6th century CE | Reconstruction with enlargement into a three-nave church; addition of synthronon, altar area, and two side pastophoria. |
III | Byzantine | End of 6th century CE | Architectural rearrangement: extension of the central nave, removal of older elements, inclusion of ambo, and mosaics in nave and side aisles. |
IV | Umayyad/Abbasid | Mid-8th century CE (post-749) | Post-earthquake reorganization: western wall moved inward, new columns and capitals introduced, mosaics reused; probably reflects restoration after 749 CE earthquake. |
Phase | Date | Notes |
---|---|---|
I | 2nd-3rd cent. CE | On the highest spot of the mountain, towards the 2nd to 3rd century AD, a three-apsidal monument, the cella trichora (possibly a mausoleum) was built, which was used for funeral purposes, if not originally, at least at a later time, perhaps after its violent destruction. |
II | Christian monks re-adapted the cella trichora into a church with adjoining synthronon in the central apse,
while re-using the two lateral apses as sacristies. It was in this church that the monks showed the `Memorial of Moses' to Egeria. |
|
IIA | On the northern slope of the mountain was added later on a diaconicon-baptistry. In August 531 there took place the restoration and beautification of the diaconicon, the mosaic floor of which was laid by Soelos, Kaiomos and Elias. | |
III | From the middle of the 6th century to the first years of the 7th, the sanctuary underwent complete reconstruction. |
Bianchi (2019:210) reports that during the last
architectonical phase of the Memorial to Moses basilica
on Mount Nebo, "the two upper rows of
synthronon and the masonry of the
apse in the
presbytery were restored".
Bianchi (2019:210) suggests that "the large amount of pottery
and marbles with sharp fractures recovered in the excavation,
as well as the disorderly arrangement of stones in the external
apse buttress suggest that a brutal destruction occurred
in the site" which they indicate is "related probably to the
earthquake of 749 AD".
Conversely, Bianchi (2019:210) notes that "the morphology of this
structure may have been affected by the geological instability
of the northern slope".
In any case,
Bianchi (2019:210) states that
"the second half of the eighth century well
agrees with the chronology of the pottery recovered beneath
the upper rows of synthronon" where "most of the sherds
date indeed to the late
Umayyad period" and a "few to the
Abbasid era".
1. For the history of research, see Piccirillo and Alliata 1998: 13–52. Moreover, see the article by Franco Sciorilli in this volume.
The analysis of the last archaeological data and the review of the previous interpretations support a new hypothesis about the oldest worship building arose on Mount Nebo. The first crucial issue is related to the understanding of the space in front of the tri-conch Presbytery. According to Saller’s suggestions, this cell was the oldest shrine erected on the site and the area in front of it was an open courtyard with a mosaic floor (Saller 1941: 23–44). However, the excavation conducted by Corbo and later by Piccirillo and Alliata have determined that some walls of the church were built before the thricora cell (Alliata and Bianchi 1998: 151–154). In addition, the shape of the area in front of the cell, surrounded by regular masonry and paved with mosaics, seemed not to characterize an outdoor courtyard.
We arrived, then, at the summit of the mountain, where there is now a church of no great size, on the very top of mount Nebo. Inside the church, in the place where the pulpit is, I saw a little raised place, containing about as much space as tombs usually contain 5.According to the textual source, the sentence a church of no great size (*ecclesia non grandis*) may properly suggest a modest building. Concerning to the location of the burial of the Prophet, the monks showed to Egeria a generic point inside the church, without providing more detailed information (*Itinerarium Egeriae*, XII, 3). Unfortunately, at this stage of the study, no stratigraphic evidence dates back to the time of Egeria. The oldest structures discovered in the site were indeed built not prior to 408/423 AD, with a gap of more than thirty years after Egeria’s visit. However, the topography of the squared area around the empty tomb might suggest that the *pulpitus* described by the pilgrim was located in this place.
4. The architectural typology of the sanctuaire carré was
widespread in the Christian East between the middle of
the fifth and the early seventh century AD. On this topic,
see Weber 2012: 207–254.
5. *Itinerarium Egeriae*, XII,1.
6. A deeper analysis of this issue is part of the unpublished
doctoral dissertation of the author. See Bianchi (forthcoming).
7. For the architectonical survey of the basilica masonries and their state of conservation, see Marino 2004: 47-57.
In summary, the last excavation have provided new elements related to the architectonical evolution of the basilica of the Memorial of Moses on Mount Nebo.
Effect | Location | Image(s) | Description |
---|---|---|---|
|
Memorial to Moses basilica |
Bianchi (2019:210) reports that during the last
architectonical phase of the Memorial to Moses basilica
on Mount Nebo, "the two upper rows of
synthronon and the masonry of the
apse in the
presbytery were restored". Bianchi (2019:210) suggests that "the large amount of pottery and marbles with sharp fractures recovered in the excavation, as well as the disorderly arrangement of stones in the external apse buttress suggest that a brutal destruction occurred in the site" which they indicate is "related probably to the earthquake of 749 AD". |
Effect | Location | Image(s) | Description | Intensity |
---|---|---|---|---|
|
Memorial to Moses basilica |
Bianchi (2019:210) reports that during the last
architectonical phase of the Memorial to Moses basilica
on Mount Nebo, "the two upper rows of
synthronon and the masonry of the
apse in the
presbytery were restored". Bianchi (2019:210) suggests that "the large amount of pottery and marbles with sharp fractures recovered in the excavation, as well as the disorderly arrangement of stones in the external apse buttress suggest that a brutal destruction occurred in the site" which they indicate is "related probably to the earthquake of 749 AD". |
|
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Stockman, Eugene. "Stone Age Culture in the Neb o Region, Jordan. "
SBF/Liber Annuus 17 (1967): 122-128.
Yonick, Stephen. "Th e Samaritan Inscription from Siyagha: A Reconstruction and Restudy. " SBF/Liber Annuus 17 (1967): 162-221.
In his entry for the 659/660 CE Jordan Valley Quake(s), Ambraseys (2009:222) notes that
Indeed, Russell remarks that it is impossible to ascertain the effects of this and the AD 632 (634) earthquake on the Mt Nebo monastery owing to the manner in which the excavations were conducted.Russell (1985:45) correlates archeoseismic destruction at Mount Nebo to the 551 CE Beirut Quake.
July 9, 551 CERussell (1985:49) correlates archeoseismic destruction at Mount Nebo to one of the 749 CE Sabbatical Year Earthquakes.
This earthquake also appears to have been responsible for the destruction and subsequent abandonment of the Town of Nebo ( Saller and Bagatti 1949: 217, n. 2).
January 748 CERussell (1985:54) supplied the following notes.
The final destruction of the basilica at Mt. Nebo also appears to correlate with this earthquake (Schneider 1950: 2-3),
At Mt. Nebo (Sailer 1941: 45-46) and Aereopolis (Zayadine 1971) in the region of ancient Moab, recovery after the 551 earthquake apparently did not occur until the end of the century. Related to this delayed recovery is the possibility that an influx of southeastern populations from decaying urban centers like Petra subsequent to the 551 earthquake was responsible for the intensified building during the late 6th and early 7th centuries in both Moab (Sailer 1941: 248) and the Negev (Kraemer 1958: 23. 28-29; Colt 1962: 21-22).