The biblical account of Joshua’s altar on Mount Ebal stands as one of the most significant and theologically rich episodes in the narrative of the conquest of Canaan. According to the Bible, after the Israelites entered the Promised Land, Joshua erected an altar on Mount Ebal, following Moses’ instructions (Deut 27 and Jos 8:30–35). This altar served as the site where the covenant between God and the people of Israel was renewed and where blessings and curses were proclaimed, determining the nation’s fate based on their faithfulness to God. Theologically, Mount Ebal represents divine sovereignty, judgment, and obedience. In recent decades, this account has gained renewed attention due to the discovery of a structure on Mount Ebal that some archaeologists identify as Joshua’s altar. This article will focus on the biblical narrative and its theological interpretation, supported by archaeological evidence, to further understand its significance.
Mount Ebal and Mount Gerizim hold unique theological significance in biblical tradition. According to Deuteronomy 27, before entering Canaan, Moses instructed that, once the land was conquered, a ceremony should take place, dividing the tribes of Israel between the two mountains. From Mount Ebal, the tribes were to proclaim the curses that would fall upon the people if they disobeyed God’s commandments, while from Mount Gerizim, they would proclaim the blessings for remaining faithful to God.
Joshua 8:30–35 describes the fulfillment of this command after the conquest of Ai. Joshua erected an altar on Mount Ebal, as instructed by Moses, and sacrifices were offered to God. Joshua also inscribed a copy of the law of Moses on the stones of the altar, and the people gathered to hear the proclamation of blessings and curses, thus renewing their covenant with God.
This episode is crucial in the biblical narrative as it symbolizes the reaffirmation of the covenant between God and Israel’s people after the Promised Land’s initial conquest. The altar on Mount Ebal becomes a symbol of obedience and judgment, reminding the Israelites that their destiny is in God’s hands and that success in the land would depend on their faithfulness to divine law.
Mount Ebal, associated with curses, is not only a place of judgment but also a site where the covenant is renewed. In biblical theology, faithfulness to God is constantly in tension with human freedom and the potential for disobedience. Joshua’s altar represents not just a physical monument but a call to obedience that permeates the history of Israel. Through the sacrifices offered on the altar, the people expressed their repentance, gratitude, and loyalty to God, while the commandments inscribed on the stones reminded them of their commitment to God’s law.
The fact that the altar was located on Mount Ebal, the site from which curses were proclaimed, underscores the importance of repentance and obedience in the relationship between God and Israel. In the Bible, curses are not the ultimate fate of God’s people but serve as a warning of what will happen if they abandon the covenant. By offering sacrifices at this place, the people acknowledged both the severity of divine judgment and God’s mercy.
Moreover, the law inscribed on the stones of the altar highlights the centrality of God’s word in Israel’s life. Scripture, which would later become the foundation of Israel’s identity, begins to take visible form here as a living guide for the nation. Thus, the altar on Mount Ebal is not just a place of sacrifice but also a space where God’s law materializes in the people’s daily life.
The biblical account of Joshua’s altar gained new relevance in the 20th century when Israeli archaeologist Adam Zertal began excavations on Mount Ebal in 1980. During the excavation, Zertal discovered a monumental stone structure that he identified as the altar described in the Book of Joshua. The rectangular structure, surrounded by uncut stones, seemed to align with biblical descriptions of altars built from unhewn stones (Deuteronomy 27:5–6).
Zertal highlighted several aspects of the structure that supported its identification as Joshua’s altar:
1. Remains of Sacrificed Animals: Around the altar, bones of burned animals—primarily cattle, sheep, and goats—were found, consistent with the animals permitted for sacrifice according to Mosaic law.
2. Pottery Dated to the Late Bronze Age and Early Iron Age: Pottery fragments found at the site matched the period during which the Israelites would have entered Canaan, around the 13th century BC.
3. Structure of Unhewn Stones: The altar’s construction adhered to the biblical instructions to use stones that human tools had not shaped.
Zertal interpreted these findings as evidence that this was the altar where Joshua performed sacrifices and renewed the covenant with Yahweh, as described in the Bible. Some scholars and religious groups enthusiastically received this discovery, viewing it as confirmation of the historicity of the biblical narrative.
If Zertal’s interpretation is correct, this discovery carries significant theological implications. Joshua’s altar would be one of the few physical structures mentioned in the Bible to have been identified with archaeological evidence, providing a tangible link between biblical accounts and the physical history of the Promised Land. This discovery not only reinforces the biblical narrative of the conquest of Canaan but also underscores the central role of worship and sacrifice in Israel’s religious life.
The finding also highlights the theological role of sacrifice in Israel. The altar on Mount Ebal is not merely a site of sacrificial offerings to God but a meeting place between humanity and the divine, where the people reaffirm their covenant relationship with God. Sacrifice is understood as a means of reconciliation and restoration, through which Israel seeks divine forgiveness and renews its commitment to the law.
Additionally, the presence of the law inscribed on the stones of the altar emphasizes the foundational role of the Torah in Israel’s life. The Torah is not merely a set of legal regulations but an expression of God’s will for His people, and the altar on Mount Ebal serves as a visible, tangible reminder of this relationship.
Despite the initial enthusiasm, the identification of Joshua’s altar has been subject to considerable controversy. Some archaeologists and scholars question Zertal’s interpretation, suggesting that the site on Mount Ebal may have served other purposes unrelated to the biblical account. Critics argue that the structure could have been a Canaanite altar, as animal sacrifices and the use of stone altars were common in many cultures of the Ancient Near East.
Other archaeologists, such as Israel Finkelstein, propose that the Israelites did not enter Canaan through a military invasion, as described in the biblical account, but through a gradual process of settlement during the 12th century BC. According to this view, the site on Mount Ebal may have been used by local tribes before being adopted by the Israelites.
The biblical account of Joshua’s altar on Mount Ebal is a powerful testament to the covenantal relationship between God and Israel, marked by obedience, sacrifice, and the renewal of commitment to divine law. The archaeological discovery of a structure that some identify as this altar has sparked ongoing debate about the historicity of the biblical narrative and the role of archaeology in confirming theological accounts.
Regardless of the archaeological conclusions, the altar on Mount Ebal remains a profound symbol of God’s judgment and mercy and of Israel’s need to live in faithfulness to divine law. From a theological perspective, the altar represents not only the centrality of sacrifice in Israel’s life but also the constant call to obedience and the renewal of the covenant with God.
1 Adam Zertal, “Has Joshua’s Altar Been Found on Mt. Ebal?” Biblical Archaeology Review 11, no. 1 (1985): 26–43.
2 Israel Finkelstein and Neil Asher Silberman, The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts (New York: Simon & Schuster, 2001).
3 William G. Dever, What Did the Biblical Writers Know and When Did They Know It? (Grand Rapids: Wm. B. Eerdmans Publishing Co., 2001).
4 Amihai Mazar, Archaeology of the Land of the Bible, 10,000–586 B.C.E. (New Haven: Yale University Press, 1990).