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Que Se Sabe De… La Biblia Desde La Arqueología

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Que Se Sabe De… La Biblia Desde La Arqueología La Biblia desde la arqueología Qué se sabe de... Colección dirigida y coordinada por: CARLOS J. GIL ARBIOL La Biblia desde la arqueología Joaquín González Echegaray Editorial Verbo Divino Avenida de Pamplona, 41 31200 Estella (Navarra), España Teléfono: 948 55 65 05 Fax: 948 55 45 06 www.verbodivino.es [email protected] Diseño de colección y cubierta: Francesc Sala Fotografía: Ruinas de la ciudad de Gadara en la Decápolis (hoy Umm Qais, Jordania). © Joaquín González Echegaray © Editorial Verbo Divino, 2010 Fotocomposición: NovaText, Mutilva Baja (Navarra) Impresión: I.G. Castuera, S.A. (Navarra) Impreso en España - Printed in Spain Depósito legal: NA 359-2010 ISBN: 978-84-9945-011-7 Cualquier forma de reproducción, distribución, comunicación pública o transformación de esta obra solo puede ser realizada con la autorización de sus titulares, salvo excepción prevista por la ley. Diríjase a CEDRO (Centro Es- pañol de Derechos Reprográficos: www.cedro.org) si necesita fotocopiar o escanear algún fragmento de esta obra. Para comprender este libro INTRODUCCIÓN urante siglos, nuestros conocimientos sobre la historia anti- gua del Próximo Oriente se fundaban en los datos conteni- Ddos en la Biblia y en algunas fuentes principalmente griegas, como los Nueve libros de la Historia de Heródoto, los fragmentos con- servados de la Aegyptiaca de Manetón, la Ciropedia y la Anábasis de Je- nofonte, así como otras referencias menores de ciertos autores grie- gos y latinos. Nadie discutía su veracidad, ni tampoco existía mayor interés en un conocimiento más profundo del tema. Hay que esperar al siglo XVIII, para que los viajes de europeos a esos países de oriente, la contemplación de las monumentales ruinas aún visibles y el des- cubrimiento fortuito de inscripciones y objetos despertara interés en nuestro mundo occidental. A este respecto debemos citar aquí, entre otros, los viajes de Niebuhr, y después de Burckhard, y la conquista de Egipto en 1798 por Napoleón, quien llevó consigo un grupo de estudiosos, los cuales comenzaron a desarrollar allí el interés por la ar- queología. Las figuras de Lepsius y Mariotte en Egipto, juntamente con Champolion el descifrador de la escritura jeroglífica, y las de Botta y Layard en Mesopotamia, con Rawlison descifrador de la es- critura cuneiforme, sobresalen como los personajes más famosos en 7 el descubrimiento de las grandes civilizaciones del Próximo Oriente durante el siglo XIX. En Palestina habrá que citar los estudios arqueo- lógicos del estadounidense E. Robinson, del inglés Ch. Warren y del francés Ch. Clermont-Ganneau. Con la llegada del siglo XX, la acumulación de datos, nuevos hallaz- gos, excavaciones y estudios se fueron multiplicando, hasta quedar La Biblia desde la arqueología bien iluminado el pasado fantástico de aquellas espléndidas cultu- ras, en medio de las cuales estaba situado el modesto país de la Bi- blia, conocido como Tierra Santa. ¿Qué se sabe de... Algunas de las aportaciones ofrecidas por la arqueología y los textos e inscripciones, ahora ya bien interpretados, no siempre parecían coincidir necesariamente con la historia tal y como la presenta la Bi- blia. A su vez, los estudios llevados a cabo en el seno del propio ám- bito filológico de la Biblia sembraban de dudas ciertas interpreta- ciones literales del libro sagrado. Frente a esta crisis, se consolidó a mediados de siglo una corriente fundamentalista, según la cual los últimos descubrimientos arqueológicos vendrían a confirmar, hasta casi en sus detalles más mínimos, la versión bíblica tradicional sobre la historia y ambientación cultural del Próximo Oriente y más con- cretamente de la historia de Israel. En este contexto se explica el éxi- to obtenido por un libro, publicado en Alemania en 1955, inmedia- tamente traducido a otras lenguas. Se trata de la obra de W. Keller con el significativo título Y la Biblia tenía razón. Todavía en el año 2006 se ha hecho con éxito en España una nueva edición de la obra. Sin embargo, con el curso del desarrollo tanto de la arqueología co- mo de los estudios bíblicos en sí, se han producido serias dudas sobre el carácter estrictamente histórico de algunas narraciones bí- blicas, y, lejos de mitigarse con el comienzo del siglo XXI, tales inte- rrogantes se han extendido más. Es cierto que la situación no afecta 8 indiscriminadamente a todos los relatos bíblicos, ni al hecho de que, por su posible inconsistencia histórica, tales narraciones vean mer- mado el valor religioso de su contenido, pero este es el estado de la cuestión en el día de hoy. NTRODUCCIÓN I La misma expresión «arqueología bíblica», como designación de una ciencia auxiliar de los estudios bíblicos, destinada en su caso a confirmar el valor histórico de la Biblia, ha sido objeto de múltiples discusiones entre los estudiosos del tema. La opinión más extendi- da hoy es que la arqueología, especialmente la de Tierra Santa, no tiene por qué estar sometida, ni siquiera condicionada, a la confir- mación o, en su caso, a la negación de los datos que nos proporcio- na la Biblia. Ha de considerarse, tal y como sucede con la arqueolo- gía en el resto del mundo, como una disciplina científica independiente, con sus propios objetivos y técnicas específicas, al margen de cualquier finalidad apologética o detractora del valor his- tórico de los textos bíblicos. No es que la arqueología resulte incapaz de demostrar inequívoca- mente la existencia real de muchos personajes de los que habla la Bi- blia. Así, por ejemplo, una inscripción del siglo IX a.C., hallada en va- rios trozos entre 1992 y 1994 durante las excavaciones de la ciudad de Dan, al norte del país, se refiere al monarca Ococías de Jerusalén, a quien llama «rey de la casa de David». Otra inscripción del siglo I d.C., descubierta en Cesarea del Mar en 1962, cita a Poncio Pilato como «prefecto de Judea». Se trata de dos personajes, David y Pi- lato, que de distinta manera desempeñan un papel importante en el Antiguo y el Nuevo Testamento respectivamente, y su existencia, conocida también por otras fuentes, está ahora atestiguada por la ar- queología. Pero no es esta la misión directa que incumbe a la inves- tigación arqueológica, sino más bien el proporcionarnos los ele- mentos necesarios para reconstruir el ambiente y las circunstancias 9 de los hechos narrados en la Biblia, como puede ser el aspecto que tenía la ciudad de Jerusalén en el siglo X a.C., o en el siglo I d.C., ya que no es presumible que un día se encuentre una inscripción o un hallazgo que atestigüe inequívocamente la conquista de la ciudad jebusea por David, o la condena a muerte de Jesús por Pilato. A pesar de ello, se han dado –como decimos– y se darán casos en La Biblia desde la arqueología que las investigaciones arqueológicas han permitido confirmar la historicidad de algunos datos aportados por la Biblia. Pero insisti- mos en que la habitual misión de la arqueología es descubrirnos las ¿Qué se sabe de... condiciones materiales y culturales en que se desarrollaba la vida del país en los días a que se refiere el relato bíblico, lo que, sin duda, con- tribuye eficazmente a comprender las circunstancias de la narración e incluso a valorar el significado religioso que pueda tener. La Biblia no es simplemente una fuente histórica para el conoci- miento de la antigüedad en el Próximo Oriente y más en concreto en la región palestinense. Se trata más bien de un libro –o mejor, de un conjunto armónico de libros– de carácter esencialmente religioso, que demuestran la trayectoria evolutiva de las ideas que sobre la di- vinidad y acerca del comportamiento ético tenía un pueblo, el de Is- rael, y de las que después ya en el Nuevo Testamento, conforman el ideario del «nuevo pueblo de Dios», es decir, la Iglesia. Para ello y precisamente en virtud de su condición evolutiva, las grandes ideas van desarrolladas en un proceso histórico, que se remonta a los orí- genes de Israel, con alusiones incluso a épocas más antiguas, y que desembocará en los escritos de la primitiva comunidad cristiana –las llamadas «cartas católicas»– y el libro del Apocalipsis, como visión de la teología de la historia y del proceso final de salvación. En este contexto, entre los libros «históricos», los hay donde se na- rran hechos reales, aunque siempre teñidos de un enfoque religioso, 10 que matiza y conforma la visión de los mismos. También aparecen otros libros, en los que el fondo histórico se halla mucho más difu- minado a través de tradiciones y leyendas populares, utilizadas por los redactores para su encaje en el esquema literario con fines reli- NTRODUCCIÓN I giosos. Finalmente hay «historias ejemplares», que no son más que relatos de ficción con un sentido moralizante, pero que aparecen enmarcados en un contexto histórico determinado. Precisar el ca- rácter de cada uno de ellos es el tema concreto de las «Introduccio- nes a la Biblia» y no entra dentro de los fines del presente libro. Pe- ro sí llamar la atención sobre la necesidad de contar con las aportaciones del mundo de la arqueología para contextualizar y en- tender las narraciones, incluso en los libros reconocidos como de ficción, como, por ejemplo, el libro de Tobías. De igual manera que no podría seguirse con provecho la lectura del Quijote, sin saber de las ideas, mentalidad y costumbres de la España de los siglos XVI y XVII, y hasta sin conocer el ámbito geográfico de la región manche- ga, donde se desarrolla la mayor parte de la narración. Este aspecto de la arqueología, como ilustradora para iluminar pa- sajes y textos de la Biblia, es el que tratamos aquí de presentar, para lo cual hemos seleccionado ocho momentos de la historia bíblica del Antiguo y Nuevo Testamento.
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