Ancient Irrigating Agriculture in Palestine

ANCIENT IRRIGATING AGRICULTURE IN PALESTINE

By Pasi K. Pohjala October 2011.

Agriculture in areas of Palestine is mostly favoured by ample rainfalls coming quite predictably. This well known character of the climate of Palestine in midst of the fertile Levant also in ancient times has much established the character of cultures of Palestine, and much also reflected in Biblical writings. One might thus think that practises of irrigation were not so relevant in Israelite culture in ancient times; but already remembering the ancient settlements in Negeb emphasises the importance of practises of irrigating. Many areas could also in those ancient times become fertile and flourishing agricultural areas with some effective practises of irrigating. We find actually in the Old Testament notoriously many important descriptions of practises of advanced ancient irrigation. Alas, even in the recent very important and detailed study of Borowski there is too much silence concerning practises of agriculture during Iron Age many details pertaining specifically to questions if irrigation was by Israelites effectively practised, also Borowski mostly referring to the usually quite favorable and regular rainfalls in Palestine. Also the important monograph L’eau dans La Bible should be somewhat improved with more detailed considerations of the Hebrew text and ancient translations, also notices of water in agriculture. We remember that Old Testament well notices that the Israelite society was well organised with central administration and religious institutions, so that certainly much consideration and planning was devoted to projects of improvements- and in those times, it was wide known that watering notoriously contributed to growth of fields. We thus proceed to questions concerning attestations of practises of irrigation in Old Testament. Now it is essentially important that the current study is clearly strictly limited to questions concerning Biblical attestations for practises of irrigation in agriculture- agriculture was, of course, central pursuit of life in those times and is thus amply described also in Biblical writings. Strictly limiting this study to Biblical attestations of practises of irrigation renders the task of this study manageable. We now generally recognise importance of ancient rituals of LIBATION in this discussion of practises of irrigation. Considered generally, rituals of LIBATION in ancient times, also in ancient Israelite religion, involved specifically important practises of POURING SOME LIQUID; it is important to remember this detail generally, even if libation rituals usually are comprehended as drink-offerings (cf. also to ThesCRA writing of Libation and discussing also this detail of terminology). But in religious texts can quite generally pouring of water appear in practises more connected with trees, plantations and fields, so that modern readers reasonably consider those practises involving actually bringing water to the trees, plantations and fields. During this study of Old Testament shall importantly appear especially role of Egyptian grand deity SATET, protector of dams and cataracts who pours water on the ground; we notice that SDH (Sadeh) is the usual name in Bible for fields. Thus we more in detail notice how Hebrew Bible writes of SADEH fields and activities there. We remember that Egyptian presence in Palestine is truly ancient and that Egypt in very ancient times developed advanced agriculture with developed irrigating practises and devices. Every Reader of Bible remembers that the Bible begins with legend of Garden of Eden; however, this is so fundamental legend for the whole Bible that especial caution and restriction is exercised in considering these legends- the current study is strictly limited to discussing practises of irrigating in agriculture as described in Bible.

ABWe find also early description pouring water for trees in the time of Judges, told in the histories of GIDEON in Judges 6. Divine vision to Gideon is told in Judg 6:11; “an angel of the LORD came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite. His son Gideon was then beating out wheat inside a winepress in order to keep it safe from the Midianites. The angel of the LORD appeared to him and said to him...” (Tanakh). We thus notice here divine vision occurred under a terebinth (THT HALH). Now we notice religious ritual by Gideon under that terebinth, this also included under that tree pouring out liquid (WAT HMRQ SPWK) according to Judges 6:20, it is important that thus is not MJM water noticed but MRQ liquid. Then Judges 6:25-32 notices specifically that Gideon performed with regard to ASHERA: 6:25 requires WAT HASRH ASR YLJW TKRT; in this history of Gideon is emphasised this ASHERA and TKRT cutting down. We read this TKRT in THIS context of Judges 6 specially noticing that divine angel appeared to Gideon under tree Terebinth and that then Gideon performed cutting down Ashera tree that included also pouring out under the terebinth tree, this liquid was contained in BPRWR container (6:19).

ABEvery Reader of Hebrew Bible remembers, of course, that the Book of Psalms begins in Psalm 1:1 with word ASRJ HAJS ASR, or ASRJH AJS ASR, and this denotes a man who is truly happy (cf. BSB 80f); but this beginning of Psalm 1 thus is notorious indeed. Usually Psalms commence with the LMNZH with often mentioned LDWD words in Hebrew Bible. This beginning of ASRJH AJS is thus notorious indeed, also is notorious that traditionally thus the book of Psalms thus begins with this word ASRJ; it is proper, of course, to begin the Psalms with notice of rejoicing and happiness. We notice here Psalm 1:3 writing of flourishing and growing tree

WHJH KYZ STWL YL PLGJ MJM ASR PRJW JTN BYTW WYLHW LA JBWL WKL ASR JYSH JZLJH

The TL notices usually sprinkling and sprinkle, so that here in Ps 1:3 is noticed a tree that is being irrigated (S-TL) beside water brooks; it gives fruits in the proper time and its leaves are not withering. We might in this statement find also reference to TYLH water channels and ABWL word that, notoriously, also notices streams and rivers (alas, Readers quite seldom recognise this less known meaning, derived of JBL, but see BDB 385). Ancient Readers noticed every detail of the Scriptures with much attention, so that surely they often also recognised that here are noticed thus PLG water brooks, TYLH water channels and ABL streams- appearance of this important list of ancient water conduits in this Psalm 1 lists here channels and brooks PLG, TYLH and also ABL. Readers might also refer to the famous Gen 1:29 noticing

KL HYZ ASR BW PRJ YZ ZRY ZRY; also here is, notoriously, in the description of fruit trees noticed so centrally).

ABWe find also important description of watering in the prophesy of Isaiah 51, especially in this Chapter is now notable description of SH irrigating. The current writer Pasi K Pohjala has recently studied in this Isaiah 51 important notices of mentions of seafaring GAULOS ships in recent Commentary to the Book of NAHUM (2011). We find written Isa 51:13 that

KASR KWNN LHSHJT WAJH HMT HMZJQ MHR ZYH LHPTH WLA JMWT LSHT WLA JHSR LHMW

Then the prophesy continues noticing divine activity in the seas, that is more discussed in the discussion of Pasi K Pohjala’s Commentary Nahum (2011), especially for noticing the GAULOS ships in travelling in the seas so clearly described here in the Isaiah 51:9-10. But now we notice this statement of watering, writing importantly of LHSHJT and LSHT. We find here apparent description of practises of irrigating, making the SH sprinkling (KASR KWNN LHSHJT). Let us now well remember that SJH does notice to grow trees, and also to sprout, thus importantly to practises how they contributed to growth of trees (BDB 967). Also is noticed realistically that one shall indeed not die- but he shall sprinkle (LSHT) and irrigate- and thus he shall not lack food (WLA JMWT LSHT WLA JHST LHMW). Apparently this statement of Isaiah 51:13-14 thus reminds to afflicted people that by doing irrigation (or sprinkling), they shall not die- they do sprinkling (LHST) and thus they shall not lack food. This description is indeed quite understandable in this Isaiah 51 where 51:3 notices that God

“He has made her (Zion’s) wilderness like Eden,

Her desert like the Garden of the LORD” (Tanakh)

The Hebrew Bible writes that WJSM MDBRH KYDN WYRBTH KGN-H’. Modern Readers surely think that with watering and irrigation such dry deserts indeed can be turned to flourishing gardens in many places- and thus are notices of SH here in Isaiah 51:13-14 so notable. Importantly, we find here also descriptions of the devices of irrigation watering, reading 51:17

HTYWRRJ HTYWRRJ QWMJ

JRWSLM

ASR STJT MJD H’

AT KWS HMTW AT QBYT KWS HTRYLH STJT

Here is described of some one or something that has drunken or received liquids. Now it is indeed important to remember that Arabic QBYH denotes a FLOWER CUP. However, in the Hebrew Bible the QBY is quite rare, the Isaiah 51 being important attestation- and therefore Isaiah 51 now is in much detail here studied. Here is noticed that ASR STJT; this Isaiah 51 is now apparent description also of gardening practises of gardeners; here is described watering trees from FLOWER CUPS and WATER CANS. Of course, trees in the garden can be watered with FLOWER CUPS- here is indeed written of QBY flower cups. That what was planted now with this recitation is encouraged to rise up from the ground (thus, to grow- thus the HTYWRRJ HTYWRRJ QWMJ), that planted now has drunken with the divine method (MJD H’). The cup was cup of HMTW- this now refers to the important role of NHM ideology in this chapter, already in 51:3; the cup was the QBY flower cup; and the cup was the cup of reeling- we recognise straightforwardly that a watering can is being tilted and little staggered when the watering irrigation is being done. This Isaiah 51:17 is thus a beautiful and detailed description of SH watering practises with special KWS cup, a FLOWER CUP QBY, that is staggered when irrigating is being done. The Isaiah 51 is beautiful description of irrigating practises of JHWH cult and promise for productivity in the fields when irrigating is being done. We read more in this Chapter Isaiah 51 thus finding in the 51:22f written that

HNH LQHTJ MJDK AT KWS HTRYLH AT QBYT KWS HMTJ LA TWSJPJ LSTWTH YWD WSMTJH BJD MWGJK ASR AMRW LNPSK SHJ

Thus is described how that cup for irrigating waving-staggering, the QBY flower cup, is taken from hand of that gardener and given to their magicians who knew to say “for sake of Your soul I have SH irrigated!”. Apparently thus is emphasised the role of the magicians in the activities of irrigating and watering, and their knowledge of some specific religious recitations.

ABConsidering irrigating agriculture in ancient Palestine especially requires considerations of the descriptions of the fields and devices on the fields. We thus consider much the SDH fields and SDD doings in the current study. The noun TLM in Old Testament notices furrows (BDB 1068) and in Mishnaic Hebrew and Midrash ridges and furrows (J 1672). Apparently furrows and ridges are important structures in the fields that conduct waters along and around the fields, and from furrows also water can be raised for sprinkling on the fields. In the histories of David, we also notice that his wife Maakha was daughter of king Talmai of Geshur (GSWR), and their son was called Avishalom (see 2 Sam 3:3, 13:27 and 1 Chron 3:2; and 2 Sam 13:37-38 describes fleeing of Avishalom to Geshur). Important connection of the lineage of this Maakha, daughter of Talmai of Geshur, and his son Avishalom, is noticed also in the 1 Kings 15 where is described of Maakha, daughter of Avishalom (named thus apparently after her grandmother, reflecting the connection to Geshur): the 1 Kings 15:1ff record doings of king Aviyam in Judah, and 15:8ff. notices doings of Asa his son, these importantly describing reign in Jerusalem of lineage of Maakha from Geshur, and indeed, Jerusalem in the times of these Maakha, Aviyam and Asa is in 1 Kings 15 described. But after David became Solomon the king in Jerusalem, and we consider thus also the similarity of name of king Solomon and the TLM noun denoting furrows (see BDB 1068- and name Talmai of father of Maakha). The TLM notices furrows and brooks, essentially important for irrigating agriculture, and mention of Talmai as king of GESHUR so clearly connects this TLM: here we find ancient notorious references to irrigating agriculture and brooks. The TLM nouns in Old Testament are quite rare and thus it is quite thinkable that they denote furrows and ridges made during larger public irrigating projects during time of Solomon, directed by the central administration; often repairs of channels and water systems were larger projects and thus recorded in the histories of Egypt and Mesopotamia. We find written in Psalm 65 notoriously concerning furrows and irrigating, a rejoicing description of irrigating in 65:10-13

“you take care of the earth and irrigate it; (TSQQH)

You enrich it greatly,

With the channel of God full of water; (PLG ALHJM MLA MJM)

You provide grain for men;

For so do You prepare it.

Saturating its furrows, (TLMJH RWH)

Leveling its ridges.

You soften it with showers,

You bless its growth.” (Tanakh translation of Ps 65:10-11; RSV and other usual English translations are quite comparable with this Tanakh translation.)

This important Psalm 65 notices many important terms concerning agriculture with irrigating. Thus is noticed here the SQH irrigating, PLG channel and TLM furrows. This Psalm clearly describes prosperity and flourishing agriculture. Thus are abundant waters noticed in 65:10

PQDT HARZ WTSQQH RBT TYSRNH PLG ALHJM MLA MJM

Indeed, here are noticed here amply watering of the soil (HARZ WTSQQH RBT) and noticing how the channel of god is full of waters (PLG ALHJM MLA MJM). Apparently here this Psalm 65 indeed notices practises of irrigating agricultural fields with PLG furrows. Indeed, we notice that in this Psalm 65 is not described rain. Especially we notice the HGR noticed in the 65:13 writing

JRYPW NAWT MDBR WGJL GBYWT THGRNH LBSW KRJM

This notice of HGR is especially important in this Psalm so vividly describing irrigating of fields, because the HGR notices usually reservoirs of water. Importantly, here the 65:5 notices

ASRJ TBHR...NSBYH BTWB BJTK QDS HJKLK

We notice that so is described the Temple, and this especially alerts considering here the special rejoicing for ample watering. This Psalm 65 is apparently very clearly describing practises of irrigating and watering, and practises in the Temple of Jerusalem. Thus we now consider the notorious question what is this NSBYH BTWB BJTK that refers to being saturated with the fullness of good plenitude of the Temple- and so specifically this Psalm 65 noticing practises of irrigation, we now very much consider this NSBYH BTWB BJTK in this Psalm 65:5. We especially remember that important ancient irrigating device Tympanon (Greek), the compartiment wheel or hollow wheel water hoist, is in Arabic called TABUT. Hebrew statement here, indeed, writes TWBBJT that we read B-TWBBJT-K, apparently similar to the TABUT noun in Arabic, thus noticing irrigating by method of Your water wheel TABUT, that apparently was in the Temple (BJT). We recognise, of course, that TWB words in Hebrew Bible are quite usual, but this specific statement in Ps 65:6 does write the TWBBJT that exactly is the TABUT that in Arabic denotes water wheel (the Greek TYMPANON). This Psalm 65:5 here refers to practises in the Temple, where certainly very advanced ancient devices were installed: indeed, this motivates now finding here in Psalm 65:5 notice that in the Temple of Jerusalem, was practised irrigating with TWB device. In this Psalm 65, indeed, this connection of holy Temple and its special TABUT water compartiment wheel actually is parallel to here in 65:10 noticed YSRNH richness by ample watering (TSQQH RBT) when divine channels are full of water (PLG ALHJM MLA MJM). Apparently TWB is here reference to an advanced irrigating device, although its structure remains unspecified- we especially remember the Arabic TABUT and Greek Tympanon that denoted a water wheel (more specifically, a compartiment wheel, see also Forbes 2, 5ff where much are discussed irrigation and drainage and ancient devices of hydraulic technology). Practises in the Temple for visions are here also importantly noticed, written in the 65:9 that

WJJRAW JSBJ QZWT MAWTTJK MWZAJ BQR WYRB TRNJN

This emphasises in the religion of the Temple connections of rituals of seeing visions and signs, with advanced practises of irrigating technologies.

We find also important description of TLM furrows in the Job 31:38-39 that writes

AM YLJ ADMTJ TZYQ WJHD TLMJH JBKJWN

AM KHH AKLTJ BLJ KSP WNPS BYLJH HPHTJ

Notably, here is written of furrow TLM.

IRRIGATING FIELDS WITH SHADOOF DEVICE

In the ancient world one very important irrigating device was the SHADOOF, thus called in Arabic. The counterweight helped workers to raise water upwards much more easily. However, usually it is thought that SHADOOF device is not mentioned in the Old Testament; but this device was apparently quite easy to construct and helped considerably much the work in the fields for irrigating. We notice that SDP words indeed occur in the Hebrew Bible (see concordances and BDB 995), but there are SDP words traditionally translated as referring to scorch or blight. Importantly, in the Old Testament the SDP words indeed are often occurring in statements where crops and agriculture are discussed somehow (e.g. SDPWN noticing blight of crops, and SDP affecting ears of grain- thus BDB 995). But traditionally this SDP is translated as blight or scorch or some word somewhat similar. Readers obviously notice that for better comprehending this Old Testament SDP word also is important considering the Arabic SHADOOF word meaning one very important and in the ancient world very widely used irrigating device and operating such device. We shall now listen to the own voice of those Old Testament statements writing of SDP, also considering some ancient translations of those statements, to find in Old Testament important and interesting descriptions of use of SHADOOF irrigating device. We remember that Palestine was culturally well connected (and often ruled by) either Egypt or prevailing rule in Mesopotamia, so that knowledge of such widely used and important irrigating device also in Palestine from very ancient times is actually certain. First we consider writing in 2 Kings 19:26