Introduction to Shechem

An ancient city closely linked with Nablus or, more specifically, with nearby Tell Balata, Shechem is situated at the east end of a narrow valley between Mount Gerizim and Mount Ebal. Tell Balata is located about 48 km (30 mi) north of Jerusalem. The site has a good water supply, and just east of it lies a fertile plain. In ancient times, Shechem controlled the east-west and north-south roads that crossed central Palestine (Judges 21:19). Although it lacked the military advantage of being built on a mountain, the city relied on its fortifications for security (Judges 9:35).

When Abram (Abraham) first entered the Promised Land, he traveled to “the site of Shechem” and camped near the big trees of Moreh, where he later built an altar (Genesis 12:6-9). Nearly two centuries later, Jacob, upon returning from Paddan-aram, pitched camp in front of Shechem and bought some land there. After their sister Dinah was violated by Shechem, the son of Hamor, Jacob’s sons Simeon and Levi killed the men of the city (Genesis 33:18-34:31). Following God’s direction, Jacob left Shechem, but before doing so, he took all the foreign gods and earrings from his household and buried them under the big tree near Shechem (Genesis 35:1-4). Later, Jacob’s sons safely pastured their flocks near the city, likely due to the “terror of God” that had kept the neighboring peoples from pursuing Jacob (Genesis 35:5; 37:12-17).

When Jacob’s descendants, the Israelites, entered the Promised Land after more than two centuries in Egypt, they buried Joseph’s bones “in Shechem in the tract of the field that Jacob had acquired from the sons of Hamor” (Joshua 24:32). However, in his defense before the Jews, Stephen said that Joseph was buried “in the tomb that Abraham had bought from the sons of Hamor in Shechem” (Acts 7:16). Stephen’s statement might have been an elliptic one. If expanded, it could read: ‘Jacob went down into Egypt. He died; and so did our forefathers, and they were transferred to Shechem and laid in the tomb that Abraham had bought for a price with silver money [and in that bought] from the sons of Hamor in Shechem’ (Acts 7:15-16). Another possibility is that, since Jacob was Abraham’s grandson, the purchase could have been ascribed to Abraham as the patriarchal head. This use of the name of the forefather for the descendants is similar to how the names Israel (Jacob) and others were used later (Hosea 11:1, 3, 12; Matthew 2:15-18).

In the tribal allotments of the Promised Land, Shechem seems to have been within Manasseh’s territory, about 3 km (2 mi) northwest of the border town of Michmethath (Joshua 17:7). Since Shechem is described as being “in the mountainous region of Ephraim,” it might have been an Ephraimite enclave city in Manassite territory (Joshua 16:9; 1 Chronicles 6:67). The city was assigned to the Levites and given sacred status as a city of refuge (Joshua 21:20-21). Just before his death, Joshua assembled all the tribes of Israel at Shechem, encouraging them to serve Jehovah (Joshua 24:1-29).

Despite the covenant made at Shechem to uphold true worship, the city’s inhabitants began worshiping Baal-berith (Judges 8:33; 9:4). They also supported Abimelech, the son of Judge Gideon and his Shechemite concubine, in his bid to become king. Eventually, they revolted against King Abimelech, who then destroyed the city and sowed it with salt, possibly symbolizing a desire for lasting desolation (Judges 8:31-33; 9:1-49; Psalms 107:33-34).

Shechem was later rebuilt and became an important city, as indicated by Rehoboam being installed as king there (1 Kings 12:1). After the kingdom divided, Jeroboam, the first king of the northern kingdom, did building work in Shechem and apparently ruled from there for a time (1 Kings 12:25). Centuries later, in 587 B.C.E., after Jerusalem was destroyed by the Babylonians, men from Shechem came to Jerusalem for worship.

History and Archaeology of Shechem

Abram at Shechem

The first mention of Shechem in the Bible is in Genesis 12:6, when Abram (later Abraham) first entered Canaan. The verse succinctly states: “Abram traveled through the land as far as the site of the great tree of Moreh at Shechem.” At that time, God promised Abram, “To your offspring I will give this land” (Genesis 12:7). The next mention of Shechem appears 11 chapters later, about 200 years later, when Jacob, Abram’s grandson, “camped within sight of the city” (Genesis 33:18).

Assuming a conservative dating for the patriarchal events in the Bible, Abram camped in Canaan around 2090 B.C.E. During his time, there is no mention of a city at Shechem. However, when Jacob arrived 200 years later, around 1890 B.C.E., the Bible notes that he “camped within sight of the city [Shechem].” In the original Hebrew, the word translated as “city” referred to a permanent, walled settlement. Genesis 34:20 and 34:24 confirm that Shechem had a city gate, indicating it was fortified.

Archaeology can clarify if there was or was not a city. Excavations at Tell Balata show that the earliest urbanization occurred during the Middle Bronze I period, about 1900–1750 B.C.E., which aligns with the time Jacob lived near Shechem. Prior to Middle Bronze I, during Abram’s visit, there was a gap in settlement and an absence of fortification walls. Thus, there was no “city” for Abram to reference, as the Bible correctly infers.

Jacob and Joseph at Shechem

When Jacob settled near Shechem, the city during Middle Bronze I had structures with mudbrick walls on stone foundations and an abundance of artifacts typical of domestic living. The Bible records that during Jacob’s stay, he purchased land near Shechem, which would later become the burial place of his son Joseph (Joshua 24:32). The tumultuous Dinah affair also occurred during Jacob’s stay, resulting in the murder of Shechem’s male population by two of Jacob’s sons (Genesis 33-34). Subsequently, God instructed Jacob to move to Bethel (Genesis 35:1) and then to Hebron (Genesis 35:27).

The next Biblical mention of Shechem is in connection with Joseph, Jacob’s son. At 17 years old, Joseph was sold into slavery by his jealous brothers (Genesis 37). Joseph’s brothers were grazing the family’s flocks near Shechem when Jacob sent Joseph to inquire about them. After looking for them at Shechem, he found them a short distance north at Dothan. There, the brothers conspired to sell Joseph into slavery, setting the stage for Joseph’s rise to power in Egypt, Jacob and his family’s move to Egypt, and eventually Israel’s oppression by Egyptian Pharaohs.

The earliest known extra-Biblical written record of Shechem comes from the Middle Bronze period. It is an inscription on a stele (an upright standing stone) of an Egyptian nobleman, Khu-Sebek, who served in the court of Sesostris III (circa 1880–1840 B.C.E.). Found in 1901 by archaeologist J. Garstang at Abydos, Egypt, Khu-Sebek’s stele describes a campaign by the king’s army in a foreign country named Sekmem (Shechem), and how “Sekmem fell.” W. Shea suggests that the campaign on Khu-Sebek’s stele could be the Egyptians’ account of the encounters experienced by Joseph’s entourage when they brought Jacob’s embalmed body to Canaan for burial at Machpelah (Genesis 50:12-14).

Khu-Sebek’s stele reveals that as early as the 19th century B.C.E., Shechem was an important strategic location and significant enough to be mentioned in the biography of a notable Egyptian. This evidence supports the biblical narrative and enhances our understanding of Shechem’s historical and archaeological significance.

Joshua at Shechem

A little over 400 years after Abram, God rescued the Israelites from Egyptian bondage and led them through the desert wilderness for 40 years. Near the end of this journey, their leader Moses instructed them that once they entered the land God had promised them, they were to erect an altar on Mount Ebal (Deuteronomy 27:4) and read portions of the Law while the people were assembled before Mounts Ebal and Gerizim (Deuteronomy 11:26-30; 27:12-13).

Mount Ebal and Mount Gerizim overlook the valley where Shechem is located. These mountains form a natural amphitheater where the recitation of the Law could easily be heard. Despite the heights of these mountains (Ebal is 3,083 ft [940 m] and Gerizim is 2,890 ft [881 m]), there are many contemporary accounts of people speaking from the slopes and being heard in the valley below. Even with the noise of the busy modern city of Nablus, voices from the top of Gerizim can clearly be heard in the Balata refugee camp at its base.

Joshua followed Moses’ instructions and led the Israelites to Gerizim and Ebal after defeating the stronghold at Ai (Joshua 7-8). Assuming an “early Exodus” date of 1446 B.C.E., the Israelite entry into Canaan, after 40 years in the wilderness, was around 1406 B.C.E., during the Late Bronze (LB) IB period. This period corresponds with Tell Balata’s Level XIV. During the previous 350 years of the Middle Bronze period, Shechem had been fortified with earthen embankments and massive wall fortifications. However, Shechem was destroyed around 1540 B.C.E., likely by the Egyptian armies of Ahmose I or Amenhotep I. The destruction was so intense that debris covered the city up to a depth of 5.25 ft (1.6 m).

About 90 years after that catastrophe, Shechem was rebuilt in the early LB I period, around 1450 B.C.E. Level XIV corresponds to this date and is noted for the reconstruction of the city’s defensive walls, homes, and a well-built fortress temple. This was the city that Joshua and the Israelites encountered when they fulfilled Moses’ orders to read the Law before Ebal and Gerizim around 1406 B.C.E.

The Book of Joshua makes an interesting observation about this event: “All Israel, aliens and citizens alike, were standing on both sides of the ark of the covenant of Jehovah, facing those who carried it. There was not a word of all that Moses had commanded that Joshua did not read to the whole assembly of Israel, including the women and children, and the aliens who lived among them” (Joshua 8:33, 35). This passage suggests that both Israelites and native Shechemites (aliens) were present. The Bible implies that Shechemites and Israelites co-existed in Shechem, which is further confirmed by the fact that Shechem became one of only three Israelite Cities of Refuge on the west side of the Jordan River, and a city of the Levitical priesthood (Joshua 20:7; 21:21). All this occurred without any record of Shechem being taken in battle.

Years later, Joshua gathered the Israelites at Shechem again (Joshua 24). He reminded them of God’s promises, how they had been fulfilled, and how God delivered them. Joshua then challenged the people to choose whom they would serve, and they promised to serve God (Joshua 24:14-20). This renewal ceremony between the Israelites and God recognized the promises made to Abraham (Genesis 12:7; 17:7-8), Jacob, and the people at Sinai through Moses (Exodus 24:8).

The next event at Shechem in the Bible was the fulfillment of another promise: the burial of the Patriarch Joseph. Before his death in Egypt, Joseph asked his brothers to bring his body back to the land promised to Abraham, Isaac, and Jacob when God delivered them from Egypt (Genesis 50:24-25). Joshua 24:32 records, “And Joseph’s bones, which the Israelites had brought up from Egypt, were buried at Shechem in the tract of land that Jacob bought for a hundred pieces of silver from the sons of Hamor, the father of Shechem. This became the inheritance of Joseph’s descendants.”

Today, there is a place near Tell Balata venerated by the Jewish and Samaritan faiths as the traditional location of Joseph’s tomb. However, in October 2000, the shrine marking the tomb and an associated Jewish school were destroyed during hostilities between Palestinian Arabs and the State of Israel. Conflicting views abound as to whether this is indeed Joseph’s final resting place. No known archaeological excavations have verified this site’s authenticity, and the exact location of Joseph’s tomb remains uncertain.

The discovery of a Late Bronze Egyptian library at Amarna has provided additional insights into the Late Bronze period. Letters in the library reveal Egypt’s relationship with Canaan’s rulers in the mid-14th century B.C.E. Some letters disclose that the kings of Shechem were independent of Egypt and criticized by other Canaanite rulers for cooperating with an invading group of desert people called the Habiru. Many conservative evangelical scholars believe the Habiru were the Israelites of the early Judges period. This additional evidence from the Amarna letters enriches our understanding of Shechem’s strategic importance and its interactions with surrounding regions during the biblical era.

Abimelech at Shechem

In later biblical history, Abimelech, the son of Gideon’s Shechemite concubine, conspired with the Shechemites to kill 70 of his brothers (Judges 8:30-31; 9). However, Abimelech’s youngest brother, Jotham, survived (Judges 9:5). Jotham climbed to the top of Mount Gerizim and shouted down to the Shechemites, foretelling the destruction of Shechem’s men by fire (Judges 9:7-21).

Later in the same chapter, the people of Shechem rose against Abimelech’s leadership. In response, Abimelech attacked the city and razed it. During the assault, the leaders of Shechem sought refuge in “the stronghold of the temple of El-berith” (Judges 9:46). The story continues:

“He [Abimelech] took an ax and cut off some branches, which he lifted to his shoulders. He ordered the men with him, ‘Quick! Do what you have seen me do!’ So all the men cut branches and followed Abimelech. They piled them against the stronghold and set it on fire over the people inside. So all the people in the tower of Shechem, about a thousand men and women, also died” (Judges 9:48-49).

Archaeologists, such as E. Campbell, B. Mazar, G. E. Wright, and L. Stager, refer to the “tower of Shechem” as the “Tower (migdal) Temple or Fortress-Temple” of Shechem. Stager recently reexamined Wright’s work, who in 1926 excavated a large building believed to be this Fortress-Temple. Stager concluded that this temple, “Temple 1,” was indeed the migdal mentioned in Judges 9. It is the largest such Canaanite structure found in Israel, measuring 70 feet (21 meters) wide and 86 feet (26 meters) long, with stone foundation walls 17 feet (5.1 meters) thick. The foundation supported a multistory mudbrick and timber temple with an entrance flanked by two large towers. Stager hypothesized that the courtyard of this temple could have been where Joshua “took a large stone and set it up there under the oak near the holy place of Jehovah” (Joshua 24:26).

Stager places the destruction of the Fortress-Temple around 1100 B.C.E., as does Seger, who correlates the destruction debris found at Level XI to the Iron IA period. Campbell states that there was significant destruction around 1100 B.C.E. and cautiously concludes that “connecting Level XI with the story underlying Judges 9 is plausible.”

Dating Shechem’s destruction to 1100 B.C.E. helps confirm the biblical date of 1406 B.C.E. as the beginning of the Conquest in Canaan. This connection is drawn from the timeline provided in the Bible. After Abimelech’s destruction of Shechem, Jephthah, the ninth Judge, appears (Judges 11, 12). Jephthah was hired by the Israelites living in Gilead, east of the Jordan River, to confront the Ammonites, who had waged war on them for 18 years. Jephthah first attempted diplomacy with the Ammonite king, reminding him that the Israelites had been in the land east of the Jordan River for “300 years” (Judges 11:21-26). Jephthah was referring to the time when Moses led the Israelites through that region and defeated numerous kings (Numbers 21:21-31).

Thus, if Abimelech destroyed Shechem around 1125-1100 B.C.E. and was a contemporary of Jephthah, the Conquest would have occurred about 300 years earlier, around 1400 B.C.E. (1100 B.C.E. + 300 years = 1400 B.C.E.).

Shechem in the Time of the Divided Monarchy

The Bible provides limited information about Shechem during the reigns of Saul, David, or Solomon. However, its significance reemerges during the reign of Rehoboam, Solomon’s son. When Rehoboam was set to become king, all the Israelites gathered at Shechem to anoint him. Rehoboam, acting unwisely, chided the northern tribes and threatened them with heavy taxes. In response, the northern tribes rebelled, separating from Rehoboam and the southern kingdom. They made Jeroboam I their king, leading to the division of the once-unified kingdom. The northern kingdom, led by Jeroboam I, became known as Israel, while the southern kingdom, led by Rehoboam, was referred to as Judah.

Levels X and IX at Tell Balata represent the period of Jeroboam I and feature well-constructed houses made of selected stones. The discovery of stone foundations for stairs suggests the presence of two-story, four-room houses typical of that era. Campbell notes that Level IX (920–810 B.C.E.) provides tangible evidence of Jeroboam I’s rebuilding efforts (1 Kings 12:25) and a return to city status for Shechem.

In 724 B.C.E., the Assyrian invasion of Israel brought another wave of destruction to Shechem. This event is evidenced in Level VII, where the city was reduced to ruins, covered by debris from fallen brickwork, burned beams, and tumbled building stones, characteristic of the thoroughness of Assyrian conquests. Additionally, the Assyrians resettled exiled peoples from other nations in the region around Shechem, a common practice of the Assyrian Empire.

These new inhabitants incorporated the worship of Jehovah into their own beliefs, creating a religion that mimicked Judaism in many respects, with Mount Gerizim as its center of worship. New Testament practitioners of this syncretized religion are referred to as “Samaritans,” who lived in the area (Matthew 10:5; Luke 9:52; 10:53; 17:16; John 4:7, 9, 22, 39, 40; 8:48; Acts 8:25). A remnant of the ancient Samaritans still resides on Mount Gerizim, continuing to practice sacrifices as they did 2,700 years ago.

Shechem in the Intertestamental Period

Between the Old and New Testaments, Shechem experienced a modest recovery, with evidence of significant building activity during the Hellenistic period (circa 330–107 B.C.E.). During this time, the Samaritans constructed a large temple and sacrificial platform on Mount Gerizim, remains of which were still visible in Jesus’ day (John 4:20).

As conflicts between the Ptolemies and Seleucids raged throughout the region, Shechem experienced physical decline. This decline culminated when the Jewish leader, John Hyrcanus, took advantage of the absence of outside armies and destroyed the Samaritan temple on Mount Gerizim around 126 B.C.E. He then leveled the city in 107 B.C.E. Shechem never recovered from this destruction and remained in ruins until it was identified by Hermann Thiersch in 1901.

Shechem in the New Testament Period

During the Roman period, Samaritans continued to live in the area. This is confirmed by the discovery of human burials on the lower slopes of Mount Ebal. Samaritans made several attempts to renew their cult worship on Mount Gerizim, but the Romans suppressed these efforts. In 72 C.E., the Romans constructed a new city, Flavia-Neapolis, about 1 mile (1.6 km) west of Tell Balata. This new city is now Nablus, a modern Arab city of about 120,000 people, whose name is likely a corruption of the Roman name Neapolis.

About 500 yards (460 meters) southeast of Tell Balata is an ancient well, traditionally considered to be Jacob’s well, dug by the patriarch when he lived in the area. Although the Old Testament does not mention this well, there is a small Arab village, Askar, just north of it. Most scholars associate Askar with Sychar, the village mentioned in John 4 near “Jacob’s well” (John 4:6). The authenticity of the well is supported by Jewish, Samaritan, Christian, and Muslim traditions. Several churches have been built on the site throughout Christian history, and today the well is located under a recently constructed Greek Orthodox church. Access to the well is gained by descending steps from the apse of the new church.

Jacob’s well, at the base of Mount Gerizim, is at the junction of the main road leading from Jerusalem in the south. Here, the road splits, with the eastern branch going toward the Jordan Valley and the western branch leading to Nablus, and in New Testament times, to Samaria and Galilee. This setting is significant for one of the most important passages in the Bible, where Jesus made his verbal Messianic announcement. In John 4, Jesus meets a Samaritan woman at Jacob’s well, dialogues with her, and reveals that He is the long-awaited Messiah.

The Significance of Shechem in Understanding John 4 (John 4:5-30)

Shechem—The City in the Valley

Deep in the heart of the land God chose for His people, nestled between Mount Ebal and Mount Gerizim, lay the city of Shechem. This location is significant because it is where Jehovah promised Abraham, “To your offspring I will give this land” (Genesis 12:7). Abraham’s grandson Jacob also had strong ties to Shechem, camping there and building an altar named El-Elohe-Israel, meaning “God is the God of Israel.” It is believed that Jacob dug a well in this area to supply water for his family and flocks, a well that centuries later would be known as “Jacob’s fountain” (Genesis 33:18-20; John 4:5-6, 12).

However, not all of Jacob’s family showed zeal for true worship. Dinah, his daughter, sought companions among the Canaanite girls of Shechem. Dinah left the safety of her family’s tents and began visiting the nearby city, making friends there. Unfortunately, a chieftain’s son saw her, took her, and violated her. This tragic incident shows the dangers of associating with the immoral Canaanites and underscores the distress and shame Jacob and Leah must have felt (Genesis 34:1-31; 49:5-7).

Shechem’s Role in Israelite History

Nearly 300 years after Jacob’s time, Shechem played a crucial role in Israelite history. Joshua organized one of the most memorable assemblies in Israelite history at Shechem. Imagine more than a million people—men, women, and children—divided between the slopes of Mount Gerizim and Mount Ebal, with the ark of the covenant and the priests in the valley below. This setting was ideal for the recitation of the Law, as the natural amphitheater allowed everyone to hear clearly. The contrast between the fertile slopes of Gerizim and the barren slopes of Ebal served as a visual reminder of the blessings and curses associated with obedience and disobedience to God’s Law (Joshua 8:30-35).

During this assembly, Joshua read ‘the book of the law of Moses’ while the people participated by responding with “Amen!” to the blessings and curses. This dramatic event emphasized the importance of obeying God’s commands and left a lasting impression on the Israelites. Twenty years later, Joshua once again gathered the nation at Shechem to renew their covenant with God, challenging them to choose whom they would serve. The people reaffirmed their commitment to serve Jehovah, which had a lasting impact on their faithfulness (Joshua 24:1-31).

The Encounter with the Samaritan Woman

Fifteen centuries later, Shechem once again became the backdrop for a significant biblical event. Jesus, weary from a long journey, rested by Jacob’s well at the base of Mount Gerizim. When a Samaritan woman came to draw water, Jesus initiated a conversation by asking her for a drink, surprising her because Jews typically did not associate with Samaritans (John 4:5-9).

Jesus used this opportunity to teach profound spiritual truths. He spoke of “living water,” saying, “Everyone who drinks of this water will be thirsty again. But whoever drinks of the water that I will give him will never be thirsty for eternity, but the water that I will give to him will become in him a well of water springing up to eternal life” (John 4:13-14). This promise intrigued the woman, as fetching water from the deep well was laborious. Jesus then explained that true worship was not tied to specific locations like Jerusalem or Mount Gerizim but was about worshiping the Father “in spirit and truth” (John 4:23-24).

This conversation not only broke social and religious barriers but also emphasized the inclusivity of God’s offer of salvation. Jesus revealed Himself as the Messiah to the Samaritan woman, leading her to share this revelation with her community. Many Samaritans came to believe in Jesus because of her testimony and their personal encounter with Him (John 4:39-42).

Shechem’s Legacy

Today, the modern city of Nablus lies near the ruins of ancient Shechem. Mount Gerizim and Mount Ebal still dominate the landscape, standing as silent witnesses to the significant events that took place there. Jacob’s well, located at the base of these mountains, remains a historical and spiritual landmark. Visitors to the well can reflect on the biblical narratives and the enduring importance of upholding true worship as taught by Joshua and Jesus (Isaiah 2:2-3).

Historical Context

The six tribes that stood before Mount Gerizim were Simeon, Levi, Judah, Issachar, Joseph, and Benjamin, while those before Mount Ebal were Reuben, Gad, Asher, Zebulun, Dan, and Naphtali (Deuteronomy 27:12-13). This division highlighted the blessings and curses pronounced by Joshua, reinforcing the covenant between God and His people.

Understanding the historical and spiritual significance of Shechem provides deeper insight into the encounter between Jesus and the Samaritan woman in John 4. This location, rich with history and symbolism, underscores the message of redemption, true worship, and the breaking down of barriers between different peoples and cultures.

Biblical Archaeology of Shechem

Early Settlement and Development

Shechem, an ancient city closely associated with Nablus and more specifically with Tell Balata, is a significant archaeological and historical site. Located about 48 km (30 mi) north of Jerusalem, Shechem sits at the east end of a narrow valley between Mount Gerizim and Mount Ebal. This strategic position allowed Shechem to control the vital east-west and north-south roads crossing central Palestine (Judges 21:19). Although it lacked the natural military advantage of a mountain, the city relied on its fortifications for protection (Judges 9:35).

Excavations at Tell Balata, conducted initially by German archaeologists between 1913 and 1934 and later by the Drew University-McCormick Theological Seminary team from 1956 to 1969, revealed that Shechem was a prosperous city during several periods, notably between 2000 and 1800 B.C.E. and later between 1400 and 1200 B.C.E. Significant Bronze Age fortifications, including a wall thirty feet high dating from the seventeenth and sixteenth centuries B.C.E., and a fourteenth-century B.C.E. temple, were discovered. Additionally, clay tablets inscribed in Akkadian were unearthed, indicating Shechem’s role as a significant center of communication and trade.

Biblical Significance

When Abram (Abraham) first entered the Promised Land, he traveled to the site of Shechem and camped near the big trees of Moreh, where he built an altar to Jehovah (Genesis 12:6-9). Nearly two centuries later, Jacob, upon returning from Paddan-aram, camped in front of Shechem and purchased land there. After their sister Dinah was violated by Shechem, the son of Hamor, Jacob’s sons Simeon and Levi killed the city’s men (Genesis 33:18-34:31). Following God’s direction, Jacob left Shechem but first took all the foreign gods and earrings from his household and buried them under the big tree near Shechem (Genesis 35:1-4).

When the Israelites entered the Promised Land after more than two centuries in Egypt, they buried Joseph’s bones in Shechem, in the field Jacob had bought from the sons of Hamor (Joshua 24:32). However, in his defense before the Jews, Stephen said that Joseph was buried in the tomb Abraham had bought from the sons of Hamor in Shechem (Acts 7:16). This statement may reflect an elliptic expression, attributing the purchase to Abraham as the patriarchal head, similar to the use of Israel (Jacob) and other names for their descendants (Hosea 11:1, 3, 12; Matthew 2:15-18).

Tribal Allotments and Religious Center

In the tribal allotments of the Promised Land, Shechem seems to have been within Manasseh’s territory, about 3 km (2 mi) northwest of the border town of Michmethath (Joshua 17:7). Since Shechem is described as being in the mountainous region of Ephraim, it may have been an Ephraimite enclave city in Manassite territory (Joshua 16:9; 1 Chronicles 6:67). The city was assigned to the Levites and given sacred status as a city of refuge (Joshua 21:20-21). Just before his death, Joshua assembled all the tribes of Israel at Shechem, encouraging them to serve Jehovah (Joshua 24:1-29).

Despite the covenant made at Shechem to uphold true worship, the city’s inhabitants began worshiping Baal-berith (Judges 8:33; 9:4). They also supported Abimelech, the son of Judge Gideon and his Shechemite concubine, in his bid to become king. Eventually, they revolted against King Abimelech, who destroyed the city and sowed it with salt, symbolizing lasting desolation (Judges 8:31-33; 9:1-49; Psalms 107:33-34).

Archaeological Findings and Historical Accounts

The first significant settlement at Tell Balata dates back to the 4th millennium B.C.E., with the first major development occurring during the first half of the 2nd millennium B.C.E. by Amorites or Hyksos. The Hyksos surrounded the city with a massive sloping embankment about 80 feet wide and 20 feet high, upon which they built a brick wall. They constructed a fortress temple on the acropolis, which was rebuilt several times before being destroyed by the Egyptians around 1550 B.C.E. Approximately a century later, the Canaanites rebuilt Shechem on a smaller scale, constructing a new fortress temple with three sacred standing stones next to an altar in the open court. This temple is believed to be the house of Baal-berith destroyed by Abimelech around 1150 B.C.E. (Judges 9:3-4, 46).

The ruins of Shechem include walls from the middle of the eleventh century, attributable to Abimelech’s era (Judges 9). Later, Solomon rebuilt Shechem as a provincial capital, but it suffered significant destruction late in the 10th century, likely by Shishak of Egypt during his invasion of Palestine in 926 B.C.E. (1 Kings 14:25). Shortly thereafter, Jeroboam I refortified the city and made it the capital of the northern kingdom of Israel. Either Jeroboam or a successor built a government warehouse on the temple’s ruins. Israelite Shechem met its end at the hands of the Assyrian king Shalmaneser V in 724 B.C.E., just before the destruction of Samaria, and the town remained virtually uninhabited for about 400 years.

In the 4th century B.C.E., Alexander the Great established a camp on the site for his soldiers, and subsequently, the Samaritans moved from Samaria to settle there, building their temple on Mount Gerizim. John Hyrcanus destroyed Shechem for the last time either in 128 or 107 B.C.E. His opposition to the Samaritans also led to the destruction of their temple on Mount Gerizim and of Samaria. The Roman emperor Vespasian built Neapolis (modern Nablus) west of Tell Balata in 72 C.E. The modern village of Balata lies south of the tell.

Historical Context and Chronology

Excavations at Tell Balata reveal that the earliest significant settlement occurred during the first half of the 2nd millennium B.C.E. by Amorites or Hyksos. The Hyksos built extensive fortifications, including a massive sloping embankment and a brick wall. They constructed a fortress temple on the acropolis, which was later destroyed by the Egyptians around 1550 B.C.E. About a century later, the Canaanites rebuilt Shechem, constructing a new fortress temple with three sacred standing stones next to an altar in the open court. This temple is believed to be the house of Baal-berith destroyed by Abimelech around 1150 B.C.E. (Judges 9:3-4, 46).

The archaeological evidence from Tell Balata supports the biblical account that the Hebrews did not take the city at the time of the conquest, and its inhabitants lived peaceably among the Hebrews for about 300 years. Solomon rebuilt Shechem as a provincial capital, but it suffered great destruction late in the 10th century, likely by Shishak of Egypt during his invasion of Palestine in 926 B.C.E. (1 Kings 14:25). Shortly thereafter, Jeroboam I refortified the city and made it the capital of the northern kingdom of Israel. Either Jeroboam or a successor built a government warehouse on the ruins of the temple. Israelite Shechem met its end at the hands of the Assyrian king Shalmaneser V in 724 B.C.E., just before the destruction of Samaria, and the town was virtually uninhabited for about 400 years.

In the 4th century B.C.E., Alexander the Great established a camp on the site for his soldiers, and subsequently, the Samaritans moved from Samaria to settle there, building their temple on Mount Gerizim. John Hyrcanus destroyed Shechem for the last time either in 128 or 107 B.C.E. His opposition to the Samaritans also led to the destruction of their temple on Mount Gerizim and of Samaria. The Roman emperor Vespasian built Neapolis (modern Nablus) west of Tell Balata in 72 C.E. The modern village of Balata lies south of the tell.

The extensive archaeological findings at Shechem, including the discovery of fortifications, temples, and inscriptions, corroborate the biblical narrative and provide a rich historical context for understanding this significant city. The evidence highlights Shechem’s importance as a religious, political, and cultural center throughout various periods in ancient history. The city’s strategic location and its role in biblical events make it a focal point for archaeological and historical studies, offering valuable insights into the ancient world and the interactions between different cultures and peoples.

The Tower of Shechem

The Tower of Shechem was a significant fortress located on the acropolis of Shechem, within the city walls. This tower housed the temple of Baal-berith, reflecting the city’s importance as a religious center in the hill country of the tribe of Ephraim, near Mount Gerizim. The structure served as a citadel, providing a stronghold and place of refuge for the city’s leaders and inhabitants.

The biblical account in Judges 9:46-49 details how the leaders of Shechem fled to the Tower of Shechem during Abimelech’s assault. Seeking refuge in the inner chamber of the temple of Baal-berith, they hoped to escape the onslaught. However, Abimelech set fire to the upper parts of the inner chamber, resulting in the death of all the men and women inside.

Modern excavations at Tell Balata, the site of ancient Shechem, have uncovered remnants of the Tower of Shechem. These findings confirm that the tower functioned both as a temple and a fortress, underscoring its dual role in the city’s defense and religious practices. Located a short distance northeast of modern Nablus in central Palestine, the archaeological evidence provides a tangible connection to the biblical narrative, illustrating the historical significance and tragic end of the Tower of Shechem.

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