Akeldama

Akel’dama. Revised Version of Act 1:19 for Aceldama.

AKELDAMA.—The name given in Act 1:19 to the field purchased with the price of Judas’ treachery. The true reading seems to be ἀκελδαμάχ (B; cf. ἁχελδαμάχ, אA 61, etc.: ἁκελδαιμάχ, ^{D [Note: Deuteronomist.]} ; ἁκελδαιμάχ, ^{E [Note: Elohist.]} ) rather than the T^{R [Note: R Textus Receptus.]} ἁκελδαιμάχ; and the final aspirate is here of importance, as will be seen.

The two accounts of the death of Judas (Mat 27:3 f. and Act 1:18 f.) are hard to reconcile (see Judas, and art. in Expositor for June 1904, by the present writer); but it is sufficient to note here that they are clearly independent of each other. The salient features of the Matthaean tradition are—(a) Judas stricken with remorse returned the money paid to him as the price of his treachery; (b) he hanged himself in despair, nothing being said as to the scene of his suicide; (c) the priests bought with the money a field known as ‘the Potter’s Field,’ which (d) thenceforth was called ἀγρὸς αἳματος, the allusion being to the blood of Christ, shed through the treachery of Judas; (e) the field was devoted to the purpose of a cemetery for foreigners. In Acts, on the other hand, (a) nothing is said of a refunding of the money by Judas; (b) his death was not self-inflicted, nor was it caused by hanging; it is described as due to a fall and a consequent rupture of the abdomen; (c) the held was bought by Judas himself, and not by the priests; (d) nothing is said of its former use as a ‘potter’s field,’ nor (e) of the purpose for which it was used after the death of Judas; (f) the blood which gave its name to the field was that of Judas, by which it was defiled, for (g) the field Akeldama is identified with the place of his death, a fact of which there is no mention in Matthew.

The only point common to the two accounts is that the name by which the field was known in the next generation after Judas’ death was an Aramaic word which was variously rendered ἀγρὸς αἳματος and χωρίον αἳματος by Mt. and Luke. Lk. gives a transliteration of this Aramaic name; he says it was ἁκελδαμάχ, that is, he understands it as equivalent to חֲקִל דְּמֲא, ‘Field of Blood.’ And ἁκελδαμάχ is, no doubt, a possible transliteration of these Hebrew words, for we have other instances of final א being represented by the Greek χ, as, .g., in the equation Σιράχ = סִירָא. But we should not a final χ, although it might be defended, if the last part of the Aramaic title were דָּסָא; the presence of χ suggests rather that the Aramaic title ended with the letters דּמך. Now it is remarkable that דְמַךְ = κοιμᾶσθαι, so that κοιμητήριον ‘cemetery’ would be the exact equivalent of חֲקִל דְמַךְ. And Klostermann (Probleme im Aposteltexte, p. 6 ff.) has suggested that this was really the name by which the field was known to the native Jews, and that we have here a corroboration of St. Matthew’s tradition ‘to bury strangers in’ (Mat 27:7). This conjecture is confirmed by the fact, which has been pointed out above, that the significance of the name ‘Field of Blood’ was differently understood by Mt. and Luke. When we have two rival explanations offered of a place-name, it is probable that the name itself is a corruption of some other, akin in sound, but not in sense.

The evidence, then, points to the following conclusions. The field which was purchased with the wages of Judas was originally a ‘potter’s field,’ or pit, in the neighbourhood of Jerusalem. It may have been (as Christian tradition had it afterwards) the place in the Valley of Hinnom where the potter of Jeremiah’s day pursued his craft (Jer 18:2; Jer 19:2); but of this there is no hint in the NT, for the reference to Jeremiah in the text of Mat 27:9 is an inadvertence, the passage quoted by the Evangelist being Zec 11:13. This ‘potter’s field’ was used as a burial-ground for strangers, and so was called דְּמַךְ חֲקִל = œmeterium. Within half a century the name became corrupted to חֲקִל דָּמָא ‘the Field of Blood,’ the allusion being variously interpreted of the blood of Christ and the blood of Judas.

There is no good reason to doubt the identity of the modern Hakk ed-Dumm, on the south bank of the Valley of Hinnom, with the ‘Akeldamach’ of Lk. and the ἀγρὸς αἵματος of Matthew. The early pilgrims, e.g. Antoninus (570) and Areulf (685), describe its site with sufficient accuracy, and so do the later mediaeval travellers.

Tradition has distinguished Akeldama, the field purchased with Judas’ thirty pieces of silver, from the scene of his death—a distinction of sites which though inconsistent with Acts 1, is compatible with Mt., as has been pointed out above. Thus Antoninus places ‘Akeldemac. hoc est, ager sanguinis, in quo omnes peregrine sepeliuntur’ (§ 26), near Siloam; but the fig-tree ‘on which Judas banged himself’ was shown him on the N. E. of the city (§ 17). Arculf seems to place the latter upon the Hill of Evil Counsel (§ 18), where it is shown at the present day; but the tradition has not been constant, the ‘elder-tree’ of Judas having been pointed out to Sir J. Maundeville (in 16th cent.) near Absalom’s pillar.

The best description of Hakk ed-Dumm, and of the buildings which remain of the old charnel house, will be found in an article by Sehick (PEFS^{t [Note: EFSt Quarterly Statement of the same.]} , 1892, p. 283 ff.). It is quite possible, as he says, that this was once the site of a potter’s cave; and clay used to be taken, up to quite recent times, from a place a little higher up the Hill of Evil Counsel. This burial-place was much used in Crusading times; indeed, it came to be regarded as an honour to be buried in Akeldama, so completely were the old associations of horror forgotten or ignored.

J. H. Bernard.

AKELDAMA (AV [Note: Authorized Version.] Aceldama).—The name of the ‘potter’s field’ (Act 1:19), purchased for the burial of strangers with the blood-money returned by Judas (Mat 27:3). The traditional site is at the E. side of the Wady er-Rababi (the so-called ‘Valley of Hinnom’) on the S. side of the valley. It is still known as Hakk ed-Dumm (‘field of blood’). which represents the old name in sound and meaning. The identification has not been traced earlier than the Crusaders, who erected here a charnel-house, the ruins of which still remain—a vault about 70 feet long and 20 feet wide (internal dimensions) erected over and covering the entrance to some of the ancient rock-cut tombs which abound in the valley. The skulls and bones which once thickly strewed the floor of this charnel-house have all been removed to a modern Greek monastery adjacent. There is no evidence recoverable connecting this site with the work of potters.

R. A. S. Macalister.

a-kel´da-ma (Ἀκελδαμά, Akeldamá, or, in many manuscripts, Ἀκελδαμάχ, Akeldamách; the King James Version, Aceldama): A field said in Act 1:19 to have been bought by Judas with the “thirty pieces of silver.” In Mat 27:6, Mat 27:7 it is narrated that the priests took the silver pieces which Judas had “cast down ... into the sanctuary” and “bought with them the potter’s field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day.” Doubtless it was a supposed connection between this potter’s field and the potter’s house (Jer 18:2) and the Valley of the Son of Hinnom (Jer 19:2) which influenced the selection of the present site which, like the Aramaic הקלדּמא, h-q-l-d-m-’ (Dalman), is today known as מ, haḳḳ-ed-dumm, “field of blood.”

Tradition, which appears to go back to the 4th century, points to a level platform on, and some distance up, the southern slope of the Wady er Rababi (Valley of Hinnom) just before it joins the Kidron Valley. Upon this spot there is a very remarkable ruin (78 ft. x 57 ft.) which for many centuries was used as a charnel house. The earth here was reputed to have the property of quickly consuming dead bodies. So great was its reputation that vast quantities of it are said to have been transported in 1215 ad to the Campo Santo at Pisa. When this building was standing entire, the bodies were lowered into it through five openings in the roof and then left to disintegrate, so that a few years ago there were very many feet of bones all over the floor. These have now been removed. A little Southeast of this ruin is a new Greek monastery erected in recent years over the remains of a large number of cave tombs; many of the bones from “Akeldama” are now buried here.

(ἉêåëäáìÜ÷ Westcott-Hort’s Greek Testament , ἈêåëäáìÜ TR [Note: Textus Receptus, Received Text.] )

Akeldama is said to be equivalent to ÷ùñßïí áἵìáôïò in Act_1:19, and to ἀãñὸò áἵìáôïò in Mat_27:8 : in that case the word represents Aram. äֲ÷ֵì êְּîָà and the final ÷ (which is retained also in the best Vulgate text, acheldemach) transliterates à (which is only rarely so found). It has, therefore, been suggested as possible that the second part of the word represents Aram. ãְּîַêְ = êïéìçôÞñéïí, ‘cemetery,’ which accords better with St. Matthew’s explanation, though not with St. Luke’s. It is difficult to avoid the conclusion that we have here an instance of the occasional discrepancies and inaccuracies which have from an early period crept into the text of the NT. It would certainly seem as if the explanation of the title ‘field of blood’ given in Mat_27:8 is radically different from that suggested in Act_1:19, and that the former is more in accordance with the facts, though still an incorrect translation of the Aram. title, while it is probable that the whole section Act_1:18-19 (with or without Act_1:20) of the latter passage is not part of St. Peter’s speech, but a comment or gloss either by the author of the book (St. Luke) himself or even by some later editor or transcriber, who has incorporated a less trustworthy tradition in the text.

The site of Akeldama is the modern Ḥakk ed-Dumm, on the south side of the Valley of Hinnom. See, further, article s.v. in Hasting's Dictionary of the Bible (5 vols) and Dict. of Christ and the Gospels .

C. L. Feltoe.