Khirbet Beit Lei (also known as Beth Loya) is an archaeological tell in the Judean Lowlands of Israel. The site preserves remains of a settlement that was occupied across multiple periods, including the Hellenistic and early Roman eras, the Byzantine and early Islamic periods, and the Mamluk period. Archaeological finds include extensive subterranean complexes, rock-cut installations, and the remains of a Byzantine church featuring intricate mosaics and inscriptions. Excavations reveal a clear cultural and religious transition at the site: an initial Hellenistic-period pagan Idumaean settlement was violently destroyed, likely during the Hasmonean conquest of Idumaea under John Hyrcanus. This destruction layer is followed by evidence of renewed occupation by a Jewish population, marked by the presence of stone vessels, ritual baths (mikva'ot), and olive-oil installations decorated with menorah motifs. On the site's eastern slope, an Iron Age II burial cave typical of pre-exilic Judah was discovered, containing undisturbed human remains, personal items, and a collection of carved drawings and ancient Hebrew inscriptions. The cave's graffiti include human figures, cultic imagery, and unusual depictions such as sailing vessels. Most significant is a lengthy inscription known as the Khirbet Beit Lei graffiti, which affirms the sovereignty of the God of Israel and includes one of the earliest known Hebrew attestations of the name "Jerusalem". In Mormon archaeology, the site has been associated with the biblical figure of Prophet Lehi, who is described in Latter-day Saint tradition as having migrated to the New World.
Geography Khirbet Beit Lei is located in the southern Judean Lowlands (Shephelah), on a natural hill rising to c. 400 m above sea level. It is situated 5.5 kilometers southeast of Beit Guvrin, 8 kilometers east of Tel Lachish, and 12 kilometers north of Tell Beit Mirsim. It covers approximately 50 dunams.
Iron Age II burial caves Two ancient rock-cut burial caves on the eastern slope of the hill of Khirbet Beit Lei were exposed in 1961 during the construction of a road by the Jewish National Fund. The caves were excavated in 1963 by Israel's Department of Antiquities under Joseph Naveh. One cave consisted of three chambers cut into the chalky limestone. Architecturally, it is a tomb with benches along the walls, typical for the pre-exilic Kingdom of Judah. Eight skeletons lay on limestone ledges around the sides of the chambers, untouched since being laid to rest. A ring, a bronze earring and a bronze plaque were also found in the cave, which contained carved drawings and inscriptions.
Three of the drawings were of human figures: a man holding what might be a lyre, a man raising his arms, possibly in a prayer gesture, and a man wearing a headdress. Two sailing vessels were sketched on another wall. Two other figures may be an encampment and a tent. Archaeologist Joseph Naveh notes that the ship imagery is unexpected in a Judean hill-country tomb and suggests a symbolic or religious meaning. Naveh cautiously suggests that the cave may have belonged to a family of Levite singers, based on the presence of a lyre-playing figure, prayer gestures, and distinctive headgear. Naveh notes that a second nearby burial cave contained skeletal remains and pottery of a different period. The burial cave also contained a concentration of ancient Hebrew inscriptions, in the paleo-Hebrew script, carved into the walls of the antechamber. These were not formal monumental texts but graffiti, indicating spontaneous or situational writing rather than an official commission. The longest and most carefully executed inscription is known as the Khirbet Beit Lei graffiti and was carved at approximately eye level. Naveh reconstructs it as a theological declaration affirming Yahweh's universal sovereignty and his particular association with Judah and Jerusalem. According to this reconstruction, the text reads: "Yahweh is the God of the whole earth; the mountains of Judah belong to him, to the God of Jerusalem." Another reconstruction, suggested by Frank Moore Cross, "I am Yahweh thy God: I will accept the cities of Judah and will redeem Jerusalem." The site's excavator, Joseph Naveh, tentatively linked the inscriptions and drawings to refugees during a period of national crisis, favoring the Assyrian invasion of Judah under Sennacherib in the late 8th century BCE. In 2016, Alice Mandell and Jeremy D. Smoak challenged this interpretation, arguing that the inscriptions should instead be understood within the funerary context of the tomb. They propose that the inscriptions and drawings functioned as performative and apotropaic markers, defining and protecting the burial space while materially linking the tomb to the domain of Yahweh. Another inscription was carved just beneath the Jerusalem inscription, and Naveh stressed that its reading is tentative due to interference from unrelated scratch marks. He proposes that the text refers to mount Moriah, noting that the spelling corresponds to the form known from 2 Chronicles rather than Genesis. The last inscription, located higher on the southern wall, is much shorter and is interpreted as a direct plea for deliverance, consisting essentially of an invocation to Yahweh to "deliver" or "save", a formulation that Naveh compares to common biblical expressions of supplication in times of distress.
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