Biblical archaeology

2020-10-15

Reconstructing the History of “Biblical” Israel and Judah

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by Neil Godfrey

This post is based on Russell Gmirkin’s chapter, “‘Solomon’ (Shalmaneser III) and the Emergence of Judah as an Independent Kingdom”, in the Thomas L. Thompson festschrift, Biblical Narratives, Archaeology and Historicity. All posts addressing the same volume are archived here.

Russel Gmirkin’s conclusions (p. 77):

• That the area later known as the kingdom of Judah was under direct rule from Samaria from c. 875 to c. 735 BCE.
• That Yahweh worship was also centered at Samaria during this early period and only appeared at Jerusalem as a result of Samarian regional influences.
• That Judah only emerged as an independent political entity in the time of Tiglath-pileser III under Jehoahaz of Judah in c. 735 BCE.
• That the Acts of Solomon originated in the Neo-Assyrian province of Samaria to celebrate Shalmaneser III as legendary conqueror and founder of an empire south of the Euphrates.
• That old local monumental architecture that the Acts of Solomon attributed to Shalmaneser III, including Jerusalem’s temple, is best understood as reflecting Omride building activities c. 875-850 BCE.

A typical chart illustrating the Old Testament chronology of the kingdoms of Israel and Judah is Jonathan Petersen’s on the BibleGateway Blog. I have copied that chart complete (left). If we use contemporary archaeological sources to determine what the kingdoms of Israel and Judah looked like and make adjustments to that chart we end up with something like the following. The United Kingdom disappears entirely. The Kingdom of Judah only emerges after the Assyrians have hamstrung the Kingdom of Israel in the time of King Menahem in the 730s. Before then the area we think of as the kingdom of Judah had been dominated by the kingdom of Israel.

Russell Gmirkin does not use the above chart but he does seek to reconstruct the historical origins of the kingdom of Judah, its Temple and Yahweh worship by means of the contemporary archaeological sources and comes to much the same conclusion as illustrated on the right side of the above chart. In an effort to get a handle on the archaeological sources and their relation to what we read in the biblical texts I made up my own rough grid based on Gmirkin’s list of archaeological sources. Dates and scale are only approximate. Many of the sources are available online for those interested in that sort of detail.

The kingdom of Judah does not register a mark on the world scene until after the Samaria based kingdom of Israel has been weakened by Assyria and on the brink of final collapse. For earlier Vridar posts on this order of events see

Jerusalem unearthed – archaeology and Jerusalem 1000 to 700 b.c.e.
Jerusalem’s rise to power: 2 views (this post compares the views of Israel Finkelstein with those of Thomas L. Thompson)

For those interested in following up the archaeological testimony to the kingdoms of Israel and Judah as per the above chart . . .

Scene on Black Obelisk: Jehu prostrate before Shalmaneser III

Consult Luckenbill’s Ancient Records of Assyria and Babylonia Volumes 1 and 2 for

the Kurkh Monolith Stele
the Black Obelisk
the Mesha Stele
the Nimrud Slab Inscriptions (for Adad-nirari III)
the Annals of Tiglath-pileser
the Display, Pavement and Nimrud Inscriptions (for Sargon II)
Sennacherib’s Annals & Bull inscription
the Cylinder texts (for Ashurbanipal)

Consult Glassner’s Mesopotamian Chronicles (I was able to access this volume on Questia in July last year but cannot see them there now; hope you have better luck) for

Shalmaneser V’s siege of Samaria
Nebuchadnezzar II’s destruction of Jerusalem

And Pritchard’s Ancient Near Eastern Texts for

Esarhaddon’s subjugation of king Manasseh of Judah
Nebuchadnezzar II’s deportation of king Jehoiachin of Judah

Archaeological finds have demonstrated that Israel under Ahab extended its power from the Galilee through to the Red Sea. The map below is from Israel Finkelstein’s The Forgotten Kingdom : the Archaeology and History of Northern Israel (open access link). Read the concluding paragraphs of chapter 3 for Finkelstein’s discussion of evidence that Jerusalem at the time of Ahab was far from being a significant urban site. The map shows the main sites of Ahab’s building activities. Continue reading “Reconstructing the History of “Biblical” Israel and Judah”

2020-08-25

Biblical Narratives, Archaeology, Historicity – Essays in Honour of Thomas L. Thompson

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by Neil Godfrey

With thanks to those contributors who encouraged and assisted me to obtain a review copy of this volume, and thanks, of course, to the publisher T&T Clark/Bloomsbury for sending it to me.

Why a volume of essays in honour of Thomas L. Thompson? The opening paragraph of the Introduction explains (with my highlighting):

Thomas L. Thompson has been, for the past five decades, behind some of the – if not all – major changes in Old Testament historiography, if we consider that his criticism of the patriarchal narratives, the exodus and settlement and the United Monarchy were each at their own time forerunners of what later on would become accepted in the field (Thompson 1974, 1987, 1992, 1999).

See below for those four titles. The first, 1974, was met at the time with such opposition that it left him “unemployed and unemployable for ten years”. The 1992 work precipitated his expulsion from Marquette University.

His work from the 1970s through the 1990s was certainly decisive in crafting a critical understanding of that now infamous creature ‘ancient Israel’ – a task he, along with Philip R. Davies, Niels Peter Lemche and Keith W. Whitelam, deconstructed in different ways within the field of Old Testament studies.

All four names have been the subjects of multiple posts on Vridar.

The grouping of these four scholars is not innocent, of course, as already during the 1990s they were thrown together under the tag of ‘biblical minimalists’ by scholarly adversaries (the so-called, by opposition, ‘maximalists’). As has been noted elsewhere (Whitelam 2002), understanding these four scholars under this epithet is not only misinformed but eventually wrong, since they did not agree on every point nor were they addressing the same issues from the same perspective. However, on many issues they agreed, if not on the results, certainly on the methodology and the ways in which to conduct historical research in Old Testament studies. And the arrival at such a situation in the 1990s has a lot to do with Thomas’s career.

They certainly do differ in their conclusions and overall approaches to historical inquiry. But the fundamental point they have in common is their reliance upon the “hard evidence” of archaeology as the starting point of their interpretations and applications of the Hebrew scriptural texts as source documents for historical reconstruction. That is, the first question to ask is, What do we know from the archaeological remains and how does this archaeological information compare with the biblical texts?; the second arises from a failure to find material support for the historical narratives in the Bible: How can we best understand the circumstances that led to the creation of those unhistorical theological narratives? But back to TLT in particular.

Earlier this year I posted an interview with Thomas Thompson that had been conducted by the Greek Mythicists site. The only contact I had personally with TLT prior to this blog was an email I sent asking him if he knew where I might obtain a reasonably priced copy of Early History of the Israelite People and his reply expressing outrage at the publisher’s asking price. So it is reassuring to read in the same Introduction to Biblical Narratives, Archaeology and Historicity testimonies to his more general character of sympathy and support for those who face hurdles in academia with having their views acknowledged and respected. He sounds like a good friend to have. How I do wish more scholars who have expressed outrage at some of the views expressed on this blog would show some sign that they could be more like the TLT described here:

Thomas is also an engaging person, a protective friend and a true believer in peaceful resolutions. Even during the harshest moments of the debate between the so-called biblical maximalists and minimalists, Thomas served as an emissary of dialogue. While some of his colleagues were irritated by absurd and sometimes painful accusations, Thomas was able to sit over a glass of wine or a cup of coffee with the adversaries and talk. Thomas always separates – something not common enough – scholarly polemics from personal relationships. (p. xxi)

Biblical Narratives, Archaeology and Historicity is divided into three parts: 1. Method; 2. History, Historiography and Archaeology; 3. Biblical Narratives. Each section is a container for mostly bite-size essays which makes for easy reading for someone like me who enjoys breaks from the more lengthy tomes and articles.

Part 1. Method

The first essay (by Margreet L. Steiner) highlights the chaotic state of the archaeological landscape of Jerusalem. The second (by Raz Kletter) presents another chaos, one of an ongoing explosion of scholarly publications about that archaeology and related ancient Near Eastern studies and with which it is impossible for any one person to keep up.

Several posts on Vridar have presented Niels Peter Lemche’s criticism of the “conservative scholarship – critical scholarship” divide found in biblical (notably Old Testament) studies. Lemche’s sober essay here extends these thoughts to a more general tendency of scholars to lead general readers into what are effectively myths, whether national or religious myths.

It was Lemche, it should be noted, who assisted Thompson after his rejection from Marquette University in gaining a chair in Old Testament at the University of Copenhagen.

Emanuel Pfoh (another scholar with a presence in Vridar archives) in his essay offers a way forward for making biblical scholarship “more honest”. His in-depth discussion of specifics concludes,

My point therefore is that the context for the production of knowledge should at least be considered by everybody as a necessary moment of any research, a moment of reflexivity in which we think about our own categories and models and our own social locations to understand and explain our production of knowledge. To gain consciousness of such an epistemological situation would unquestionably make our research processes not only more explicit and scientific but also more honest. (p. 43)

That pulled me up somewhat. Perhaps such awareness comes more easily in one’s early years of exploration. Over time one can fall into a routine that takes one further away from the initial reasons for one’s interests and fresh awareness of the different actors one meets. But the routine should also mean one is in a better position to have a deeper awareness of where hypotheses, agreements and disagreements are ultimately coming from.

Part 2. History, Historiography and Archaeology

Continue reading “Biblical Narratives, Archaeology, Historicity – Essays in Honour of Thomas L. Thompson”

2010-09-08

More nonsense from biblical archaeologists: turning a Taliban text into a proclamation of human rights and dignity!

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by Neil Godfrey

Two archaeologists, one Israeli (Israel Finkelstein) and one American (Neil Asher Silberman), have bizarrely managed to repackage a Taliban-like ancient biblical legal code into a modern enlightened expression of human rights, human liberation and social equality.

Presumably this is done in order to preserve some (mythical) legitimacy for traditional claims among certain Jewish quarters that it is Jewish heritage that has been the harbinger of humanity’s modern spiritual values. One wonders if there is also a need to legitimize the claims of modern Jews to the land of Israel by appealing to a historic presence that must be justified in spiritual as well as mere ‘genetic’ terms.

The “Bible’s integrity”, they write, “stems from being a compelling and coherent narrative expression of the timeless themes of people’s liberation, continuing resistance to oppression, and quest for social equality. It eloquently expresses the deeply rooted sense of shared origins, experiences, and destiny that every human community needs in order to survive.” (The Bible Unearthed, p. 318)

Finkelstein and Silberman write this sort of stuff as a compensation for the fact that archaeology refutes many of the Biblical stories, such as those of the Patriarchs, the Exodus, the glorious united kingdom of David and Solomon. They console those who have long cherished such biblical myths as narratives of their genuine historical identity: “Yet the Bible’s integrity and, in fact, its historicity, do not depend on dutiful historical “proof” of any of its particular events or personalities, such as the parting of the Red Sea, the trumpet blasts that toppled the walls of Jericho, or David’s slaying of Goliath with a single shot of his sling.”

Indeed, Finkelstein and Silberman claim that the biblical narrative of the death of Josiah “set the pattern” for the even more enlightened Christian and rabbinic myths and values: Continue reading “More nonsense from biblical archaeologists: turning a Taliban text into a proclamation of human rights and dignity!”

2010-09-06

Josiah’s reforms: Where is the archaeological evidence?

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by Neil Godfrey

I’ve seen many positive responses to The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts by Israel Finkelstein and Neil Asher Silberman, but my own feeling after reading the book was disappointment at the lack of archaeological evidence they cited for their main theme: the Great Reformation of Josiah and his reign as “the climax of Israel’s monarchic history.” These authors dub this period “A Sudden Coming of Age” for the Kingdom of Judah that produced “The Birth of a New National Religion.”

It was during King Josiah’s reign that Finkelstein and Silberman argue that the “defining and motivating text” of the biblical books was composed. The stories of David and others were supposedly modeled on their authors’ propaganda vision of Josiah himself.

This literary “renaissance” coincided with “a new political and territorial agenda: the unification of all Israel.”

After the fall of the northern Kingdom of Israel to the Assyrians, the southern kingdom of Judah was “transformed”. “Traditional tales of wandering patriarchs and of a great national liberation from Egypt” were viewed from a new perspective and came to serve “the cause of religious innovation — the emergence of monotheistic ideas — within the newly crystallized Judahite state.”

But when one looks for the primary evidence they draw on in support of this hypothesis, it strikes me as being so tenuous as to be virtually nonexistent. I see no reason to accept the biblical story as historical, and several reasons to interpret it as fiction. Continue reading “Josiah’s reforms: Where is the archaeological evidence?”

2010-01-10

A (Near) Bible Text Discovered in the Ancient Kingdom of David?

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by Neil Godfrey

They’re coming thick and fast now. Having just been hit with the discovery of Jesus’ house in Nazareth, or maybe his neighbour’s, we now have another Israeli archaeologist telling the media that a text on a pottery shard dated — and located — in King David’s jurisdiction, testifies to a Bible-like text that is unique to the prophetic and compassionate culture of ancient Israel. (Thanks to Sabio Lantz for alerting me to this piece of news.)

The claims come from Prof. Gershon Galil of the University of Haifa. He is not an archaeologist, but an historian and interpreter of archaeological finds. This is interesting because one of the loudest complaints against so-called “minimalists” like Philip Davies, Niels Peter Lemche and Thomas L. Thompson is that they are not archaeologists, but historians who interpret the archaeological reports. But moving on, and not to get sidetracked with inconsistencies like this, here is Professor Galil’s claims as reported in what appears to be a University of Haifa press release.

“This text is a social statement, relating to slaves, widows and orphans. It uses verbs that were characteristic of Hebrew, such as asah (“did”) and avad (“worked”), which were rarely used in other regional languages. Particular words that appear in the text, such as almanah (“widow”) are specific to Hebrew and are written differently in other local languages. The content itself was also unfamiliar to all the cultures in the region besides the Hebrew society: The present inscription provides social elements similar to those found in the biblical prophecies and very different from prophecies written by other cultures postulating glorification of the gods and taking care of their physical needs,” Prof. Galil explains. . . . .

He adds that the complexity of the text discovered in Khirbet Qeiyafa, along with the impressive fortifications revealed at the site, refute the claims denying the existence of the Kingdom of Israel at that time.

Impressive fortifications refuting the claims denying the Kingdom of Israel?

A few months ago I discussed what the evidence of the fortifications found in Judea around this period. It is surely fanciful to link them with a centralized kingdom of Israel!

The University of Haifa press release continues:

The contents of the text express social sensitivity to the fragile position of weaker members of society. The inscription testifies to the presence of strangers within the Israeli society as far back as this ancient period, and calls to provide support for these strangers. It appeals to care for the widows and orphans and that the king – who at that time had the responsibility of curbing social inequality – be involved. This inscription is similar in its content to biblical scriptures (Isaiah 1:17, Psalms 72:3, Exodus 23:3, and others), but it is clear that it is not copied from any biblical text.

John Loftus on Debunking Christianity has already published a fine piece raising awareness of translation and dating controversies.

I repeat here the translation comparisons, and then cite a few ancient nonbiblical texts that ought to give pause to anyone taking Galil’s claims of the uniqueness of the society of ancient Judah.

The University of Haifa translation:

1′ you shall not do [it], but worship the [Lord].
2′ Judge the sla[ve] and the wid[ow] / Judge the orph[an]
3′ [and] the stranger. [Pl]ead for the infant / plead for the po[or and]
4′ the widow. Rehabilitate [the poor] at the hands of the king.
5′ Protect the po[or and] the slave / [supp]ort the stranger.

Compare a translation by John Hobbins, “based on the judgments of Misgav, Yardeni, Ahituv, and Schniedewind”:

1          Do not do [anything bad?], and serve [personal name?]
2          ruler of [geographical name?] . . . ruler . . .
3          [geographical names?] . . .
4          [unclear] and wreak judgment on YSD king of Gath . . .
5          seren of G[aza? . . .] [unclear] . . .

The reader might be forgiven for questioning the certainty of either translation.

But assume the former is the truer. Here is a small sampling of similar Middle Eastern texts, from an appendix in The Messiah Myth (2005) by Thomas L. Thompson. To assign a uniqueness to Israel’s culture on the basis of a few lines of this sort of poetry is patriotic arrogance in the extreme.

Akkadian Counsels of Wisdom (Messiah Myth, p. 328)

To your opponent, do no evil. Recompense your evildoer with good. To your enemy, let justice [be done] . . . . Give food to eat; give date wine to drink; honor, clothe the one begging for alms. Over this, his god rejoices This is pleasing to the god Shamash; he rewards it with good. Be helpful. A maid in the house, do not . . .

Hittite Hymn to Telepinus (Messiah Myth, p. 328)

Whatever you say, O Telepinus, the gods bow down to you. Of the oppressed, the orphan and the widow you are father and mother; the cause of the orphan and the oppressed you, Telepinus, take to heart.

Compare Psalm 65:5

A father to the fatherless, a defender of widows, is God in his holy habitation.

Middle Assyrian Hymn to Marduk (Messiah Myth, p. 329)

Each day you give justice to the oppressed and abused; you administer the destitute, the widow, the wretched and the anxious . . .

I think there is much more public familiarity with the similar texts from Egypt which I won’t repeat here.

There is hardly anything remarkable or unique about the content of the text.

What might be a bit unusual is that the content is not about trade administrivia, nor, apparently, is it a few lines of praise for a deity. Or maybe it is a few lines about a deity. Or maybe . . . . Let’s wait and see.

2010-01-01

That “Jesus-era” House in Nazareth “Discovery”

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by Neil Godfrey

Yawn! What a crock! But it’s Christmas season and it’s good for the media and good for the tourism industry.

A professional archaeologist, no less, is quoted in the media, on the eve of Christmas, declaring the discovery of a house in the very hometown of Jesus. Wow. No-one quite says it, but it could even be the same house he grew up in, or maybe where his best friend lived and where he had sleepovers.

(I like finding ‘7’ things to support a bible case — adds a nice ring of numerological authenticity.)

So who is Yardenna Alexandre, the archaeologist quoted in the media, and what is the role of the Israel Antiquities Authority (IAA) also cited as an authority in this news byte? I am not an expert to know, but I am a global citizen with access to the internet and here are some interesting finds (they took only minutes of googling to locate) that put this sensationalized news in an all too predictable context.

From Wikipedia on Mary’s Well:

Excavations by Yardenna Alexandre and Butrus Hanna of the Israel Antiquities Authority in 1997-98 – sponsored by the Nazareth Municipality and the Government Tourist Corporation – . . . .

So Nazareth Tourism sponsorship makes an appearance when one searches for Yardenna and the IAA . . . . ??

Then there is this piece on an Israel Ministry of Foreign Affairs website [it is the seventh listed link about the Jesus-era house discovery on this page above] that has a number of interesting oddities in it, but one in particular stands out. It’s final paragraph reads:

The “Association Mary of Nazareth” intends on conserving and presenting the remains of the newly discovered house inside the building planned for the “International Marian Center of Nazareth”.

What are the Association Mary of Nazareth and International Marian Center of Nazareth? Should we think that names like those represent neutral innocent bystanders in all of this?

When I mentioned the above google-finds to a group on the Freethought and Rationalism Discussion Board (FRDB) another (“yalla”) responded with more tidbits:

http://www.msnbc.msn.com/id/6743472/…ience-science/

That is the report linked by Orlando in post #66 where the same archaeologist, Yardenna Alexandre, conected to this current house discovery, announced the discovery of, possibly, the same wine jars with which JC performed his miracle at Cana. Or something like that.

Note this bit:

“Alexander has been digging in modern Cana since 1999.

The current find came in a last-ditch “salvage dig” before a house is built on the site. A Christian Arab family financed part of the excavation, in accordance with Israeli law, before construction can begin.

Alexander believes that with more substantial investment, the site could became a major tourist attraction and pilgrimage destination.

“We’re really working very hard to save some of this site because what we do have here is a village of Jesus,” she said. “And it was here that he carried out the first miracle.”

Meanwhile I learned that another name that seems to be frequently associated with Yardenna in the media, Dr Stephen Pfann, also has some interesting associations. I replied to the above with:

Thanks for this. Associated with Yardena Alexandre are several online articles is Dr Stephen Pfann of the University of the Holy Land (the name tells you its ideological bent), and he/it appears to be also associated with the Nazareth Village Project too http://www.uhl.ac/NazarethVillage/nazareth.html

Jeezus-Kabeezus! Who would ever have thought that economic and religious interests could be behind a misleading supposed “scientific” report in the mainstream media!?

For more information on Nazareth I recommend Rene Salm’s webpage, www.nazarethmyth.info. His page contains a link to the official IAA report on this particular archaeological find and its contents are a long ways away from the sort of hype Yadenna is quoted as having fed the media on the eve of Christmas. His book is well worth a read, too. I’ve reviewed a “scholarly” review of it here.

2009-09-23

Bible’s characters in the wrong plays

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by Neil Godfrey

Continuing from Little Known Questions . . .

A stone monument constructed by an Assyrian monarch around 850 b.c.e. makes mention of the biblical king of Israel, Ahab, and another king named in the Bible, Hadadezer of Syria. This is the famous Kurkh stele.

The Assyrian king, Shalmaneser III, uses this stone to boast of a victory at the Syrian city of Qarqar on the Orontes River. (See the Battle of Qarqar web page.) It is debatable whether the Assyrian victory was as resounding as the king boasts, but the most interesting detail about the inscription for many is, of course, its mention of Ahab, a Biblical king of Israel.

The stele lists about a dozen kings, led by the Syrian king Hadadezer, who were in alliance against Assyria. The inscription boasts that all these were smashed and routed by the Assyrian forces.

That is, Ahab, the king of Israel whose capital city was Samaria, was in alliance with the Syrian king against the expanding Assyrian empire, and that he suffered a terrible major defeat.

Shalmaneser claims to have destroyed 2,000 Israelite chariots and an army of 10,000 of Ahab’s Israelites fighting alongside Syrian allies.

The curious thing is, however, that in the first book of Kings in the Bible, from chapter 16 on when the story of Ahab begins, Syria is always an enemy of Ahab and Israel. Israel and Syria are at constant war with each other. The attempted Assyrian conquest that brought Ahab and the Syrian king together is simply not mentioned in the Bible at all. In fact, the Bible gives no indication that Assyria emerged on Israel’s horizon until the Second Book of Kings, chapter 15.

Furthermore, the biblical narrative claims that Ahab’s Syrian contemporary was not Hadadezer (or Adadidri in Assyrian) but Ben Hadad.

There are other Assyrian monuments, too, such as the Black Obelisk. They inform us that the Assyrian kings Shalmaneser and Adad-nirari III eventually did conquer all of Syria and Palestine. Joash, king of Israel, is said to have paid tribute to Assyria.

According to the plot of the Biblical history, however, there is no such conquest of Israel. It never happened. Assyria, as mentioned above, is a late entrant in the drama of the Bible’s Primary History of Israel. Assyria’s role is to punish and remove Israel from the map for her sin against Yahweh. Before then, Israel is said to have been periodically punished through intermittent warfare with neighbouring Syria. Key players in this drama are the prophets Elijah and Elisha. Elisha even oversees the blinding of a Syrian army and leads them into the capital city of Samaria.

Unless the Assyrian monuments are completely fabricating campaigns and victories they never fought or won, we are left to think that the author of Kings has taken historical names and re-written them into a theological drama that was the work of his own creative imagination.

Shakespeare did the same with Hamlet, Prince of Denmark, and with Lear, legendary king in Celtic Britain, names and settings he could draw on from historical chronicles and use as vehicles for his own dramatic themes.

2009-09-12

Little known questions about the archaeological evidence for the Bible: The “Israel Stele”

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by Neil Godfrey

I have just purchased Philip R. Davies’ Memories of Ancient Israel and got a bit of a shock when I read this about the Merneptah Stele:

After mentioning Canaan, and three Canaanite cities of Ashkelon, Gezer, and Yanoam, it runs, “Israel (?) is wasted, its seed is not.” Assuming we have Merneptah’s dates correctly as 1213-1203, and that the reading “Israel” is correct, the reference places an Israel in Palestine in the thirteenth century. The word read (probably correctly) as “Israel” also has a sign indicating a people and not a place. That makes the alternative reading “Jezreel” less likely — though Hebrew “s” and “z” could both be represented by the same Egyptian letter; also, since “Jezreel” is partly made up of the word for “seed,” the inscription could be a pun by a Semitic speaking scribe. It might also be considered that Merneptah would find it easier to fight in the plain of Jezreel than in the highlands. (pp. 90-91)

Why, after so many years of interest in the bible and archaeology, did I not know till now that there was an alternative possible reading to Israel in the Merneptah stele? Other questions have been raised commonly enough, but not that particular one — at least not widely in readily accessible public literature.

Here is one translation with, as per Davies, “Israel (?)” in context:

Tjehenu is vanquished, Khatti at peace,
Canaan is captive with all woe.
Ashkelon is conquered, Gezer seized,
Yanoam made nonexistent;
Israel is wasted, bare of seed,
Khor is become a widow for Egypt.
All who roamed have been subdued.

So well known and “secure” is this monument’s reference to “Israel” that it is even widely known as, simply, the “Israel stele”. The wikip edia article will cast not a shred of doubt on this reading. A cited webpage from that article with a full text and translation is just as dogmatic in its assurance of this reading.

Merenptah Stele (Israel Stele): the photograph... — Image via Wikipedia

This possibility of an alternative reading, even if the majority of scholars and others take the translation “Israel” for granted, is significant and worth drawing to everyone’s attention given the other anomalies associated with the stele and that are well known:

If the monument speaks the truth, that Israel is annihilated, then biblical Israel never got started as a nation. But, of course, exaggeration is common enough in political propaganda — in any age. Alternatively, another people may have taken the name Israel after the demise of those mentioned by Mernepteh.
There is little indication in the stele to inform us about the nature of the reference “Israel”, or the location to which it refers. See my vridar.info notes on the Mernepteh Stele from Davies’ earlier book, In Search of Ancient Israel.
There is no biblical reference to any event involving a clash between Israel and Pharaoh Mernepteh (or any Pharaoh of Egypt) in the thirteenth century. This is, presumably, the time of the biblical “Judges”, or even of the period of Joshua’s conquest.

I have seen so many references to this Mernepteh stele over the years and not once, till this week, did any of them give me the slightest indication that there was simply no room for debate about its reference to “Israel”.

I don’t think I would be the only one who is attracted to the possibility of the original reference being Jezreel, with a pun on the “without seed” beside it — and would be open to suggestions that such a personification in the pun could explain its reference to being a people, not a place.

But this is not the only stele with “issues”. Davies also surfaces many questions over the Shalmaneser (Kurkh) stele, the Sennacherib inscriptions, and even the Hezekiah “Siloam” tunnel supposed-inscription — and others. Will discuss one by one in future posts.

Is it valid to be reminded of religious scholars continuing a proud tradition, that can be traced back to the middle ages, of keeping the lay masses in ignorance?

2009-08-30

Origin of the northern kingdom of Israel

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by Neil Godfrey

Sharing here what I’ve found of interest in an alternative view to Finkelstein’s account of the rise of the kingdom of Israel.

While Finkelstein sees the rise of Samaria and Omride dynasty in the context of cyclical demographic-economic patterns within the central hills area of Palestine and as an outgrowth of an ethnic unity and a former united kingdom, Thompson argues that a survey of a broader range of evidence (and without presuppositions of a united kingdom) suggests Samaria was built as a capital of a kingdom in response to the region being drawn into the wider world of international trade.

Finkelstein’s views are widely known through his popular books written in collaboration with Neil Asher Silberman. Hence my focus here on a digestible summary of Thompson’s views, in particular from his Early History of the Israelite People. The book is available free in Google books online — but legal matters prevent the publication of all its pages.

Climate change preparing the way for a northern kingdom

From around 1050 – 1000 b.c.e. the “great Mycenaean drought” came to an end. This drought period (ca 1200 to 1050 b.c.e.) forced populations from Palestinian lowlands to seek livelihoods in new areas and for the first time the highlands of “Ephraim”, (with their semi-steppe areas, fertile plateaus and valleys, and rugged western slopes) were opened up to small villages and agriculturalists and pastoralists.

This was the beginning of settlement of what was to become the kingdom of Samaria.

1050 to 850 b.c.e. sees throughout all Syria-Palestine

improved climate
population explosion
transformation from regionally and subregionally based markets to interregional and international markets
increased demand for oil, timber, wine, meat, dairy products

Part of the evidence for the above involves the expansion of population and farming in terraced areas of the central hills area that are more suited to cash crops (nuts, fruits, wine, oil) than subsistence agriculture.

[T]heir development necessarily involves regional trade. Their disproportionate expansion . . . suggests an even greater economic development of extra-regional trade, and with that an involvement in increasing centralization. (p.232)

With widening commerce comes increased importance of access to trade routes.

These were the conditions that existed before the rise of Samaria as the capital of a northern kingdom.

At Samaria, the establishment of a political base of power is logically prior to the actual building of the city. (p.408)

Rise of a Kingdom, not an imperial city-state

In my previous post I mentioned Thompson’s interpretation of Jerusalem’s late rise and expansion of power as being that of an imperial city-state coming to dominate surrounding regions. Palestine had until Samaria’s appearance known only city-states as dominant centres of power — “i.e., essentially agriculturally based market town[s] with an indigenous Hinterland supporting . . . ” But Samaria was something new.

What was established here was new to Palestine. Moreover, the lack of geographically unifying factors in the geographical structure of the central hills, and the development of numerous subregional centers throughout the central highlands militated strongly against an expanding dominance of a single city over such a diverse population. . . . (p. 408)

The inevitable origin and fate of Samaria:

The motive force behind the development of Samaria was the end result of the rationalization of trade to accommodate the rising demands of markets external to the central hills, a development that small scale trade simply could not foster. This led to the formation of a region-wide agricultural cartel with an autonomous center free of any single subregion’s dominance. Samaria was built to monopolize and funnel oil production, timber and other products to the trade routes of the Jezreel, linking Samaria’s fate inexorably to the Jezreel and to the greater world of politics, caravans and soldiers. (pp. 408-9 – my emphasis)

Samaria was built “as a capital city with dominant public structures”, although it did additionally develop the economy of a city-state as well.

Assyrian texts provide further evidence that Samaria was the capital city “of much of the region of the central highlands”.

Thompson comments that these texts suggest that Samaria found itself in competition with Tyre and Damascus for control of the Jezreel and Galilee regions.

A Moabite text also points to a struggle between Moab and Israel (Samaria) over the Gilead area. Damascus and Ammon may also have sought influence here.

The ethnic gulf between Samaria and Jerusalem

Variable Linguistics

It’s easy to think of biblical Hebrew having been around since Adam, but Thompson addresses some interesting questions about the linguistic variations throughout Palestine in the Bronze and Iron age periods. See pp. 336-339. Biblical Hebrew is a relatively late development, and it has been argued (Knauf) that it is an artificial literary construct. Thompson refers to E. A. Knauf’s studies of the branches of Canaanite languages, and the distinction between “core Canaanite” (Phoenicea, Israel), and “fringe Canaanite” (Judaean, Ammorite, Moabite and Edomite).

Divergent Origins

Israel developed out of the population dislocations of the great Mycenaean drought.

Judah originated out of the expansion of the olive industry (to meet demands of international trade) that brought about the enforced sedentarization of pastoralists and nomadic groups.

Assyrian Dominance: less unified than ever

It was Assyrian imperial policy to “systematically [destroy] the coherence of the population and the economic and political infrastructures that had been the foundation of Israel’s solidarity and the source of its strength.” (p. 414)

They did this, of course, through mass deportations of populations.

Not only were the elite deported, but craftsmen, corvee laborers, women for the slave trade and men for the army, and indeed entire villages and towns were moved across great distances of the empire.

Conclusion

[T]he conclusion becomes difficult to avoid that just as the origin of the ninth and seventh-century states of Israel and Judah were wholly separate, they were also unlikely to have any more common an ethnic base than had any other two neighbouring states of the Southern Levant. (p.412)

2009-08-29

Jerusalem’s rise to power: 2 views

This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

This post is an extension of an earlier one, Jerusalem unearthed.

Israel Finkelstein describes Jerusalem’s rise to power in the seventh century b.c.e. as a result of integrating itself within the Assyrian imperial economy after the fall of Samaria. He writes of Jerusalem being the capital of a politically integrated kingdom of Judea.

Thomas L. Thompson likewise argues that Jerusalem rose to power with Assyria’s blessing. Jerusalem did not extend its influence to the north or any other Assyrian conquered areas, but to the southwest and south, the Shephelah and the Negev. Further, Judea was not a politically integrated kingdom or nation, but was dominated politically by city-state Jerusalem imposing its hegemony over other city states like Hebron.

Jerusalem’s population multiplied greatly at this time, and for the first time “acquired the character of a regional state capital. One must doubt Jerusalem’s capacity for such political aggrandizement at any earlier period.” (Thompson, p.410)

Jerusalem’s growth

For background to this, see earlier post, Jerusalem unearthed.

Commercial rival Lachish had been destroyed, never to be rebuilt, and this opened up the possibility of more of the southern area’s resources to Jerusalem.

But the Assyrians had also, led by Sennacherib, diminished Jerusalem’s influence when they invaded parts of Judea.

Thompson suggests that given Samaria had been a longstanding enemy of Jerusalem, it is unlikely that refugees from Samaria would have sought refuge in Jerusalem. They would more likely have gone to allies in Phoenicia. Moreover, Jerusalem would have been drawn into “the direction of a hopeless confrontration with Assyria” had they accepted large numbers of Samarian refugees.

Here Finkelstein and Thompson part. Finkelstein sees Jerusalem’s population swelling primarily as a result of refugees from the northern kingdom rather than those of the Shephelah area. Finkelstein argues for cultural-historical affinities between the peoples of the northern and southern “kingdoms” but Thompson sees no archaeological evidence for these. Thompson sees the various geographical regions of Palestine as a hotch-potch of ethnic and cultural groups until the Persian era at the earliest.

The size of Jerusalem — a great city in the seventh century — time meant it could no longer be economically sustained “solely by the Jerusalem saddle and the Ayyalon Valley.” Thompson sees Jerusalem as a city-state compelled to secure itself by dominating the resources of neighbouring areas to the south and south west.

Comparing Ekron — a mirror to Jerusalem’s rise?

At the same time Ekron expanded its influence to dominate the coastal plain lands and cities. Ekron was able to do this as a result of cooperation with the Assyrian empire. Ekron served Assyria’s interests by establishing itself as a centre of a vassal state in Judaea.

Assyrian reorganization of Judea under Jerusalem

Assyria destroyed Lachish and other towns of the Shephelah and these were not resettled. “Rather, during the seventh-century, Judaea, and with it the Shephelah, was reorganized around a number of new fortified towns, apparently subject to Jerusalem . . . ” (Thompson, p.411)

According to Thompson, Jerusalem’s growth and expansion was that of an imperial city state over subject peoples and cities like Hebron. Unlike the erstwhile northern kingdom of Israel, Judea was not a politically integrated united kingdom. It maintained its hegemony as an imperial city state only.

Jerusalem expanded southward to the Judaean highlands, the Shephelah and perhaps the northern Negev. “It is unlikely, however, that the exercise of this warrant was carried out in opposition to the firmly established Assyrian authority in the region.” (Thompson, p.411)

Finkelstein concurs that Jerusalem benefitted from cooperation with Assyria, but sees Judea becoming an integrated kingdom, not merely an area under the hegemony of a newly giant city-state. “The question is, where did this wealth and apparent movement toward full state formation come from? The inescapable conclusion is that Judah suddenly cooperated with and even integrated itself into the economy of the Assyrian empire.” (Finkelstein, p. 246)

Where Finkelstein and Thompson part

Finkelstein’s interpretation of the evidence hinges on his belief that much of the biblical literature, in particular the history of the kingdoms of Israel and Judah beginning with the United Kingdom of David and Solomon, was the product of the pre-exilic Kingdom of Judah.

Thompson instead argues that the themes of the biblical literature find no basis of origin before the Persian period. The archaeological evidence is against the existence of a united kingdom of Israel or large-scale influx of a new ethnic-cultural-religious group dominating Palestine in the Iron Age. It is not until the Persian era that Palestine is united politically and religiously, and this with the migration of a new group of peoples at the behest of the Persian imperial authority.

Such a development [the creation of a Jerusalem led “nation-state”] came about only with the ideological and political changes of the Persian period, centered around the Persian supported construction of a temple dedicated to the transcendent elohe shamayim, identified with Yahweh, the long neglected traditional god of the former state of Israel, who, in his new capital at the center of the province of Yehud, might, like Ba’al Shamem of Aramaic texts, be best described as a Palestinian variant of the Neo-Babylonian divine Sin and of Persia’s Ahura Mazda. (Thompson, pp.411-2)

I think that both Thompson and Finkelstein would agree that history tells us as much or more about those who wrote it as it does about the past.

Finkelstein sees the biblical history being concocted by propagandists of King Josiah’s court to justify his presumed interest in expanding his kingdom north to incorporate Samaria. This history supposedly exaggerated events of the past to justify Josiah’s ambitions:

Yet it is clear that many of the characters described in the Deuteronomistic History — such as the pious Joshua, David, and Hezekiah and the apostate Ahaz and Manasseh — are portrayed as mirror images, both positive and negative, of Josiah. The Deuteronomistic History was not history writing in the modern sense. It was a composition simultaneously ideological and theological. (Finkelstein, p. 284)

Personally I don’t understand why such propagandists would create negative images of Josiah.

While agreeing that the biblical history was ideological and theological, Thompson sees the biblical history being concocted by propagandists among the the leaders of those deported by the Persians to settle in Palestine. This history was apparently inspired by themes of settlement among an indigenous population who did not welcome the newcomers, of a new state arising out of peoples migrating from Mesopotamia, and even from a (Persian created) political entity stretching from Euphrates to the Nile — compare Genesis 15:18 and 1 Kings 4:24.

I consider this the more plausible explanation.

2009-08-27

Archaeologist A. Mazar argues for a strong Jerusalem, biblical David and temple of Solomon

This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Archaeologist Amihai Mazar writes that studies over the past twenty years that have cast doubts on “the historical validity of the biblical descriptions” have “gone too far” (p. 117 in The Quest For the Historical Israel, a book in which he debates Israel Finkelstein chapter by chapter.) In this post I choose to discuss what appear to me to be the strongest of nine overall arguments in Mazar’s chapter titled The Search for David and Solomon: an Archaeological Perspective. I use Mazar’s headings.

The Importance of the Sheshonq I (Shishak) Raid

Mazar writes:

The lack of external sources relating to a kingdom like that of David and Solomon should not surprise us, since there were no empires or major political powers during the tenth century b.c.e. that could leave behind substantial written documents. The only external source relating to this period is the Sheshonq I inscription . . . . (p. 123)

Mazar reasons from the fact that Sheshonq’s list of conquests mentions cities north of Jerusalem (Beth Horan and Gibeon) that the Pharaoh was following “an exceptional route” for a campaign (no earlier Egyptian New Kingdom campaigns mention such cities) and that “the only sensible” reason for this must have been the existence of a powerful Solomonic kingdom to the south of those cities. (Mazar later comments that southern cities like Arad are also listed by Sheshonq’s scribes.) How to explain the absence of Jerusalem from the list?

The fact that Jerusalem is not mentioned in the inscription does not mean much — if the city surrendered, perhaps there would have been no reason to mention it; or alternatively, its mention could have appeared on one of the broken parts of the inscription. (p. 124)

(In other words, if there is no evidence for the biblical account, then the historian is entitled to speculate reasons to account for the missing evidence for what is “known” to have existed or happened?)

Jerusalem of the Iron I-II Period

The strongest evidence Mazar points to in this section is the Stepped Stone Structure in Jerusalem. This structure “is enormous and was most probably intended to support an exceptionally large monumental building.” (p. 125)

In terms of their magnitude, neither the Stepped Stone Structure nor the building recently discovered to its west has a parallel anywhere in the land of Israel between the twelfth and early ninth centuries b.c.e., and this is, in my view, a clear indication that Jerusalem was much more than a small village. (p. 127)

The other building Mazar refers to is one known as the “Large Stone Structure“, part of a complex excavated by a relative of Amihai Mazar, Eilat Mazar. Eilat announced that these remains belonged to King David’s palace!

One might expect that if such monumental edifices has been recovered from the tenth century then one might also find significant supporting artefacts from the same time. But no, and this situation is explained by Mazar:

The latter situation is probably the result of the bad state of preservation of structures on the steep slope at this peculiar site, and of the continuous reuse of buildings over the centuries. (p.127)

(Yet subsequent layers of evidence of other eras — the Hellenistic, Roman, Byzantine periods — are abundant. And the early tenth century four hectare area of Jerusalem can be seen to have grown dramatically by the seventh century.)

Unfortunately Mazar’s chapter was published in 2007, the same year as a rebuttal of Eilat’s and Amihai’s interpretations (“Eilat Mazar’s archaeological, chronological and, in fact, historical conclusions have unreservedly been endorsed by Amihai Mazar” — Finkelstein et al.) of these remains dating earlier than Hellenistic and Roman times was published — by Israel Finkelstein, Ze’ev Herzog, Lily Singer-Avitz and David Ussishkin — and for this reason Mazar was presumably unable to address its discussion. Their article (Has King David’s Palace in Jerusalem Been Found?) can be read by anyone online, but I will highlight a few of its points here.

When Eilat Mazar pointed to 11th/10th century foundational layers to the edifice, Finkelstein et al pointed out that the dating was only valid if the soil was originally “in situ” and not a fill for construction brought in from elsewhere. They give reasons for observing that the latter is more likely the case.
When Mazar drew attention to a particular form of pottery that was known to have been found at earlier sites, Finkelstein et al pointed out that the accompanying picture also showed that later forms of pottery were found with that earlier type.
Finkelstein et al point out that some of Mazar’s finds — including Herodian pottery between and under the spaces in the “Davidic” walls! — point to the “palace” being built in post-Iron Age times.
Finkelstein et al further remark on the walls of a Hasmonaean ritual bath being built in the same orientation and at the same elevation (strata) as the “palace of David”.
Finkelstein et al finally note that a Byzantine wall was built directly on a flattened part of the wall of “David’s palace”.
Finkelstein et al conclude that the best explanation for all the evidence is that the “palace” was not built as a single unit, but was begun in the late Hellenistic (Hasmonaean) time, and later added to in Roman times.

So much for the evidence that Jerusalem was a monumental city in the tenth century.

And the evidence for Solomon’s temple? Mazar does not shrink from declaring that he believes it for no reason other than that the Bible says it:

The temple and palace that Solomon supposedly built should be found, if anywhere below the present Temple Mount, where no excavations are possible. If the biblical account is taken as reliable, Solomon’s Jerusalem would be a city of twelve hectares with monumental buildings and a temple. Should Solomon be removed from history, who then would have been responsible for the construction of the Jerusalem Temple? There is no doubt that such a temple stood on the Temple Mount prior to the Babylonian conquest of the city, but we lack any textual hint for an alternative to Solomon as its builder. (pp. 127-8)

Demography

Amihai Mazar next turns to “the supposed low settlement density and lack of urbanization in the tenth century.” (p. 134) He attributes this perception to “methodological problems”.

Nonetheless, Mazar accepts the evidence that points to “a gradual increase in settlement” and concludes that 20,000 people in Judah in the tenth century “appears to be realistic”. He continues:

If we add to this the unknown population numbers in the Israelite territories of northern Israel and parts of Transjordan, we may estimate the population in the Israelite territories at somewhere between fifty and seventy thousand people. (p. 134)

How he arrives at such figures despite the “methodological problems” he discusses he does not explain. But I am not clear on the significance of these figures anyway. Surely a — the — significant figure would be that of the apparent power base from which a united Palestinian kingdom could be established, extended, controlled and sustained. I doubt a 4 hectare Jerusalem could fit the bill.

Literacy

Mazar:

The few inscriptions incised on stones or pottery vessels for daily use from a tenth century context hint at the spread of literacy already in this time, and thus it can be assumed that some officials and professional scribes did exist in the tenth century. (p. 135)

Not knowing the specific evidence to which Mazar is referring (and hence unable to cross check with other views and finds) my only comment is that literate officials required for basic book-keeping and legal matters are a long step from a critical mass of literates from which historical, religious and other forms of literature can be sustained.

Conclusions

Mazar writes:

A talented, charismatic, and politically astute leader in control of a small yet effective military power could, in my view, have taken hold of a large part of a small country like the land of Israel and united diverse population groups under his leadership. (p. 139)

Apparently forgetting for a moment about the need to account for the Solomon legend adjunct to the Davidic one, Mazar goes on to comment that “short-lived political and territorial achievements like those of David may be beyond the capability of the tools of archaeology to detect . . . .”

Anyone who has followed Jared Diamond’s studies (e.g. Guns, Germs and Steel) knows that even the most talented, charismatic and politically astute leaders are powerless without the geographic tools and base at their command.

(Or for the videos try:

https://www.youtube.com/watch?v=wJmcrnwcycU https://www.youtube.com/watch?v=BPt1jzWbyCI

The strongest argument for revised histories of Israel & Judah

This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Finding this or that new artefact or foundation of fort or shrine in Iron Age Judea and Jerusalem may make headline news in relation to the Bible story, but it is unlikely in the extreme to change the basic geographic facts we do know about Jerusalem and the area of the supposed kingdom of Judea as outlined in my previous post, Jerusalem unearthed — 1000 to 700 b.c.e.

The facts of Jerusalem’s size, relative isolation, and political and economic position position in relation to Lachish, Ekron, Hebron and Arad, as well as in relation to the greater neighbouring kingdoms of Israel, Syria, etc, make any notion of it having the power base to dominate a Judean kingdom before the seventh century b.c.e. completely implausible.

Such a village could not have the critical mass of educated elites required to preserve a noble history, quite apart from the fact that such a village simply lacked the economic and political and cultural backgrounds from which such historical notions are necessarily spawned. These facts belie the biblical history of Jerusalem as the major power centre of a united kingdom of Israel, or even a dynastic hub controlling Judea.

Sensationalized news about discoveries of new artefacts are unlikely to result in any significant changes to these facts.

2009-08-26

Jerusalem unearthed – archaeology and Jerusalem 1000 to 700 b.c.e.

This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Updated 9.00 am (UTC+8) 27th August 09

The biblical legend:

1000 to 700 b.c.e. covers the biblical time from the reign of Solomon to the fall of Jerusalem’s neighbouring northern kingdom of Samaria. According to the narrative of 1 and 2 Kings Jerusalem in the early part of this period was

the administrative capital of a kingdom of fabulous, even legendary, wealth;
after the breakup of this kingdom Jerusalem remained the centre of the southern Kingdom of Judah and power base of the descendants of David and Solomon.
a base from which kings amassed armies of hundreds of thousands;
the centre of an empire “from the Euphrates to the border of Egypt” and influential alliances were made with neighbouring kingdoms and wars waged.

This Jerusalem-led kingdom of Judah was said to be an ethnically cohesive society tracing its ancestors back to three sons of Jacob – Judah, Benjamin and Simeon.

And of course Jerusalem retained throughout this period the capital to support and maintain epic royal buildings and the famous Temple. Even when Egyptian invaders plundered the temple and royal treasury, the king of Jerusalem still had the resources to replace the losses with other metal, especially bronze.

The down to earth reality:

Archaeologists have uncovered a very different Jerusalem throughout this period. The following outline of the status of Jerusalem throughout most of the first three hundred years of the first millennium is taken from the archaeological findings extensively surveyed by Thomas L. Thompson in Early History of the Israelite People : from the Written & Archaeological Sources.

Mudmap is mine, not Thompson’s, of course.

Correction: EKRON should not be indicated as part of the Shephelah

Relative size of Jerusalem

Jerusalem was “a small provincial town at best.” “[I]t was not a very large town, and was by no stretch of the imagination yet a city.” (p.332)

It was comparable in size to Lachish and Gezer.

Geographic location of Jerusalem

Jerusalem was isolated from other comparable urban areas in the Negev to the south and the Shephelah area (Lachish and Gezer) east and south-east and, given its size, very unlikely to have had the resource base to have exercised any controlling influence over them.

“Its relative isolation protected its independence in a period absent of any great political power in Palestine. This same isolation restricted its power and political influence largely to its own region, and the small subregions contiguous to it. The limited excavations in Jerusalem confirm the picture of a small provincial commercial center, substantially removedi from the international trade routes and their centers of power.” (p.332 — citing Jamieson-Drake)

Jerusalem did have easy access, however, to the small settlements in the hills area immediately south (the northern part of the Negev).

Hill settlements and forts

The hill area south of Jerusalem was a target of commercial rivalry among Jerusalem, Hebron and cities in the east such as Lachish.

Centres like Hebron were responsible for constructing strings of forts in the south. These appear to have been constructed as part of attempts to increase security for the growing olive oil industry in particular by putting an end to nomadic or seasonal pastoral incursions into the Judean hill and Negev areas. The forts can be interpreted as evidence of an attempt to protect scarce agricultural resources from irregular pastoralists. As these nomadic groups were forced to settle the populations of the hill areas — and numbers of villages here — grew. So did exploitation of the hill areas timber, pastoral and horticultural resources.

Commercial relations of Jerusalem

The hill area south of Jerusalem was dotted with smaller villages that sprang up in response to pastoral and horticultural activity. This hill area, with its timber, pastoral and crop resources, relied on larger towns to the south, such as Hebron, and those to the east, like Lachish, and Jerusalem in the north, to sell their produce. These larger towns can be presumed to have been in commercial rivalry for the resources of the hill areas — especially olive oil, but also timber, pastoral and horticultural products.

Olive producing villagers in the hill area could bypass Jerusalem and trade directly with Ekron and Lachish, and of course Hebron — which was a major source of the commercial rivalry among centres like Jerusalem, Lachish and Hebron.

There is no reason to believe that Jerusalem had the means to dominate any but the closest villages in the hills and Negev to her south. These were more likely dominated by Jerusalem’s competitors like Hebron and the Shephelah towns of Lachish and Ekron.

Jerusalem ignored by the surrounding evidence

A letter from Arad indicates that Arad was politically independent from Jerusalem.

A text from Kuntillet Ajrud refers to Yahweh of Samaria and Yahweh of Teman, but there are no references to a Yahweh of Jerusalem.

Pharaoh Shoshenk (biblical Shishak) plundered towns in southern Palestine, including the Ayyalon valley adjacent to Jerusalem, but makes no reference to Jerusalem among the town he cited to boast his victories.

Comparing Judea with other regions, and Jerusalem with Samaria

Especially in the ninth century b.c.e. “the primary agricultural regions of greater Palestine developed significantly centralized regional forms of government (e.g. Phoenicia, Philistia, Israel, [Syria], Ammon . . . ) and . . . Arab controlled overland trade began to make a major economic impact in the emerging capitals of these states.” (p.290)

This was not the case in the Judean area — the Shephelah and Negev and hill regions around Jerusalem. Here each city, like an independent city-state, vied for commercial-imperial type dominance in the surrounding areas, as outlined in the note on commercial relations above. [T]he political development of Jerusalem as a regional state, controlling the Judaean highlands, lagged substantially behind the consolidation of the central highlands further north.” Samaria, for example, established complex regional associations, making itself the capital city of the entire region. The power base in Jerusalem never extended politically beyond Jerusalem itself.

Dramatic changes to Jerusalem from around 700 b.c.e.

721 b.ce. Assyria destroyed Samaria and the northern kingdom of Israel came to an end.

701 b.c.e Assyria moved further south and destroyed Lachish, a leading commercial rival of Jerusalem. Assyria further took charge of the coastal trade that had been based around the oil-processing centre of Ekron.

It is from this time that the population of Jerusalem begins to multiply. From the time of these two events, especially the destruction of Lachish, that “Jerusalem begins to take on both the size and character of a regional capital.” Citing Jamieson-Drake and E. A. Knauf, Thompson adds:

The radically altered political creation in greater Palestine, and the need to absorb a considerable influx of refugees to its population transformed Jerusalem from a small provincial, agriculturally based regional state . . . into a stratified society, with a dominant elite (and perhaps a temple supporting a state cult), in the form of a buffer state lying between two major imperial powers: Egypt to the South and Assyria to the North. These changes, and the radical alteration of the political map of Palestine, brought — at least for Jerusalem’s new elite — considerable growth in wealth and prestige . . . . (pp.333-334)

The rise triggers the fall

Thompson continues:

This growth in wealth and prosperity of its elite, as Jerusalem became increasingly involved in the international politics of trade, ultimately led Jerusalem into direct confrontation with the Assyrian army and its final destruction and dismemberment by the Babylonians. . . . The devastation [by the Assyrians and Babylonians] itself brought to southern Palestine a physical impoverishment and economic depression that ravaged the region. Assyrian and Babylonian military and political policies of administration systematically destroyed the region’s infrastructure and brought about the collapse of the entire society. (p. 334)

2009-08-23

The Bible Unearthed, but still covering its nonhistorical tracks

This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Finkelstein and Silberman in their popular The Bible Unearthed assert that the biblical narratives of the conquests of David and the united kingdom of Solomon were fabricated in King Josiah’s time in order to build support for Josiah’s supposed dream of ruling all Israel from Samaria to Jerusalem. This interpretation is built up from two bases:

the absence of any archaeological evidence for the conquests of David and the united kingdom of Solomon
the belief that the bulk of biblical literature, in particular Deuteronomy, was composed before Babylon’s conquest of Judah

Unfortunately for Finkelstein’s and Silberman’s argument, there is also a complete absence of archaeological evidence for the biblical story that Josiah removed all the idols from the land, and there is no suggestion in the biblical story that Josiah had any political or military ambitions to unite the former northern kingdom of Israel with Judah under his rule from Jerusalem.

But an interesting thing happens when we do re-read the biblical narrative of David-Solomon and the succeeding kingdoms with the awareness that the story was to a large extent a fabrication, or at least with the awareness that there are no archaeological remains to indicate it really happened as told. Read with this awareness, certain narrative details jump out and tell the astute reader that the author darn well knew he was making it all up.

After having created the mythical reign of Solomon — for which there is no hard evidence in the ground — the author had to somehow bring the story back to something closer to reality as he prepared readers for a tale that took them up to their own day. Look at the fantasy balloon he had to burst:

a kingdom stretching from the Euphrates to the Nile (1 Kings 4:21);
a man so renowned the kings from all nations of the earth came to visit Jerusalem (1 Kings 4:34);
a kingdom of fabulous wealth (1 Kings 10:14-29);
a king who worthy of inviting the very glory of God to earth (1 Kings 8:10-13);
700 wives and 300 porcupines (1 Kings 11:3);
idyllic peace and harmony — under a king whose name coincidentally meant “peace” (1 Kings 4:25);
a mathematically and symbolically tidy 40 year reign (1 Kings 11:42).

(It is amusing to read Israel Finkelstein’s observation that it is “the astute reader” who will notice that the story of Solomon is an idealization lying beyond the borders of reality!)

But reading on in the knowledge that there is no historical basis for this fabulous kingdom, one notices the devices the author deploys to explain away his fabrication and inform his readers why no sign of such a kingdom remains to their day.

How to plausibly remove such a widespread and unprecendently wealthy empire from the scene and restore a narrative of a people of more modest dimensions by magnitudes?

Firstly, the northern kingdom that had in reality never been related to a southern kingdom had to be explained as an offshoot from Solomon’s empire. This was done by means of creating a story of an intrigue by one of Solomon’s servants who was also an Ephraimite (northern Israelite).

Secondly, the author brings in an anonymous prophet to make pivotal pronouncements that will tie the beginning of the northern kingdom of Israel with events in its final era.

Thirdly, and most vitally, the narrator brought in the Egyptian armies of Shishak (or Shoshenq 1) to strip the Jerusalem of Solomon’s wealth.

Now it happened in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem. And he took away the treasures of the house of the LORD and the treasures of the king’s house; he took away everything. He also took away all the gold shields which Solomon had made. (1 Kings 14:25-26)

It goes without saying that the Egyptian monument commemorating this Pharaoh’s invasion fails to mention Jerusalem, which archaeology informs us was an insignificant village at the time.

But sure this invasion would serve to explain Judah’s poverty status in comparison with the kingdom of Egypt (and explain away the imaginative Solomonic wealth), but the author also had Syria to take care of, too. Syria also had long been known to far surpass Judah as a power. But the author takes care of this detail by having Judah pay out all that was left after Shishak’s plundering:

Then Asa took all the silver and gold that was left of the treasures of the house of the LORD and the treasures of the king’s house, and delivered them into the hand of his servants. And King Asa sent them to Ben-Hadad . . . king of Syria, who dwelt in Damascus, saying, “Let there be a treaty between you and me, as there was between my father and your father. See, I have sent you a present of silver and gold . . . . (1 Kings 15:18-19)

With that double whammy the creator of Solomon’s empire has brought readers back to the diminutive reality of small-time Judah.

But what of Josiah’s kingdom near the time of the fall of Judah to Babylon and the story of the captivity? Here the author/redactor/compiler has saved the best for last.

Even more extensively than Hezekiah before him, Josiah cleanses the land of all traces of worship not endorsed by the Jerusalem Temple and “the law of Moses” — not only in Judah but even from among the cities of Samaria!

4. Then the king commanded Hilkiah the high priest and the priests of the second order and the doorkeepers, to bring out of the temple of the LORD all the vessels that were made for Baal, for Asherah, and for all the host of heaven; and he burned them outside Jerusalem in the fields of the Kidron, and carried their ashes to Bethel.
5. He did away with the idolatrous priests whom the kings of Judah had appointed to burn incense in the high places in the cities of Judah and in the surrounding area of Jerusalem, also those who burned incense to Baal, to the sun and to the moon and to the constellations and to all the host of heaven.
6. He brought out the Asherah from the house of the LORD outside Jerusalem to the brook Kidron, and burned it at the brook Kidron, and ground it to dust, and threw its dust on the graves of the common people.
7. He also broke down the houses of the male cult prostitutes which were in the house of the LORD, where the women were weaving hangings for the Asherah.
8. Then he brought all the priests from the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba; and he broke down the high places of the gates which were at the entrance of the gate of Joshua the governor of the city, which were on one’s left at the city gate.

10. He also defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter pass through the fire for Molech.
11. He did away with the horses which the kings of Judah had given to the sun, at the entrance of the house of the LORD, by the chamber of Nathan-melech the official, which was in the precincts; and he burned the chariots of the sun with fire.
12. The altars which were on the roof, the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, the king broke down; and he smashed them there and threw their dust into the brook Kidron.
13. The high places which were before Jerusalem, which were on the right of the mount of destruction which Solomon the king of Israel had built for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the sons of Ammon, the king defiled.
14. He broke in pieces the sacred pillars and cut down the Asherim and filled their places with human bones.
15. Furthermore, the altar that was at Bethel and the high place which Jeroboam the son of Nebat, who made Israel sin, had made, even that altar and the high place he broke down. Then he demolished its stones, ground them to dust, and burned the Asherah.

19. Josiah also removed all the houses of the high places which were in the cities of Samaria, which the kings of Israel had made provoking the LORD; and he did to them just as he had done in Bethel.
20. All the priests of the high places who were there he slaughtered on the altars and burned human bones on them; then he returned to Jerusalem.

(2 Kings 23:4-20)

One would expect some evidence of such a total progrom to be uncovered by archaeologists, but no. Albright student William Dever makes this clear in Did God Have a Wife? The first time evidence “from silence” emerges to establish a land free from “idols” is the Persian period. Dever and others concede that there is no evidence for the success of these purported reforms of Josiah.

The author has once again, as he did after creating the fanciful empire of Solomon, bring the story back to realistic dimensions. In this case it was a simple matter of having Josiah killed off in mid-term in battle with the Egyptian Pharaoh Necho, and being succeeded by less worthy progeny who “did evil in the sight of the LORD, according to all that his fathers had done.” (2 Kings 23:37)

He had used the same device in covering up the fancy of Hezekiah’s reforms. In that case the son of good king Hezekiah, Manasseh, acted as “abominably” as all the wicked Canaanites whom Israel had originally replaced in the land (2 Kings 21:2). God was so offended by Manasseh’s return to evil that not even Josiah’s reforms could mollify his anger and determination to wipe out Judah (2 Kings 23:26-27).

Israel Finkelstein reads into 2 Kings 23 some evidence that Josiah sought to expand his kingdom to include the former northern kingdom of Israel. But there is nothing in the text to suggest anything like this. The text of 2 Kings 22 and 23 is entirely about religious reforms. The entire story, from the fortuitous discovery of the Book of the Covenant in the Temple to the application of its orders throughout Israel and Judah is an attempt to establish some historical credibility for a newly written theological treatise, the Book of Deuteronomy.

In my earlier post, Forgery in the Ancient World, I referred to other case/s where a newly concocted text is claimed to be ancient and miraculously discovered in strange circumstances. We all know from the modern case of the Book of Mormon that the practice is still as good as new. So the story of the discovery of the Book of Deuteronomy, and then the soon-to-be-followed failure of its reforms, smacks every bit of an authorial invention that sought establish credibility for a newly introduced text in his own day.

I’ve outlined this argument from Philip Davies in more detail at In Search for Ancient Israel.

Two other details further speak against Israel Finkelstein’s argument that Josiah was attempting a genuine new political and social unification of Israel and Judah:

One is that it makes absolutely no sense, in my view, for a ruler to attempt to “unite” peoples by clashing head on with their long-held religious customs.
The other is Thomas Thompson’s argument that there is no clear or indisputable evidence that the peoples/kingdoms of Israel and Judah had at any time before the sixth century b.c.e. had any history or notion of being a united people or administrative entity. There was nothing for Josiah to appeal to. The story in 2 Kings is about justifying a new theological text at the time of the author — nothing more. Simply creating a theological story of David and Solomon (and one which even illustrates the moral theme of Deuteronomy) after the fact could hardly make a difference to “facts on the ground” in the historical time of Josiah.

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Editor, An English Edition of Bruno Bauer’s 1843 Christianity Exposed
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https://earlywritings.com/forum/viewtopic.php?p=145080#p145080
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Neil Godfrey on Questioning the Hellenistic Date for the Hebrew Bible: Circular Argument: “Very much regret to say it but Peter Kirby also has a history of unsavoury personal attacks on Russell Gmirkin…” Apr 27, 02:43
Neil Godfrey on Questioning the Hellenistic Date for the Hebrew Bible: Circular Argument: “Yes, I think I read most of CC’s works but that was some time ago. I keep them on hand…” Apr 27, 02:38
Scot A. Griffin on Questioning the Hellenistic Date for the Hebrew Bible: Circular Argument: “First, is it possible that Mr. Kirby believes that referring to anything as “circular argument” is some kind of ad…” Apr 27, 00:50
Neil Godfrey on Questioning the Hellenistic Date for the Hebrew Bible: Circular Argument: “The long lost book or treasure etc found by chance or supernatural direction is a common enough motif in fiction,…” Apr 26, 21:37
James Faubel on Questioning the Hellenistic Date for the Hebrew Bible: Circular Argument: “All the circular arguments seem to keep circling back to preconceived assumptions which almost always cloud one’s judgement. As far…” Apr 26, 20:28
Neil Godfrey on Comments on Eric Zuesse’s Christ’s Ventriloquists: The Event that Created Christianity: “https://vridar.org/?s=popular+messianic https://vridar.org/?s=trajan+messianic+cyrene https://vridar.org/?s=thessalonians+hadrian https://vridar.org/?s=mark+13+babylon+isaiah” Apr 26, 20:12
Gordon Rouse on Comments on Eric Zuesse’s Christ’s Ventriloquists: The Event that Created Christianity: “Thanks Neil I will search your old posts again.” Apr 26, 11:21
Neil Godfrey on Comments on Eric Zuesse’s Christ’s Ventriloquists: The Event that Created Christianity: “As I have indicated in several discussions I do not believe we have evidence for any popular messianic expectations until…” Apr 26, 07:31
Gordon Rouse on Comments on Eric Zuesse’s Christ’s Ventriloquists: The Event that Created Christianity: ““Is a Hadrian-era / 130s Mark too late for you?” No, not too late if you can make the case…” Apr 26, 04:46

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Part 1. Method

Part 2. History, Historiography and Archaeology

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Climate change preparing the way for a northern kingdom

Rise of a Kingdom, not an imperial city-state

The ethnic gulf between Samaria and Jerusalem

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Jerusalem’s growth

Where Finkelstein and Thompson part

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The Importance of the Sheshonq I (Shishak) Raid

Jerusalem of the Iron I-II Period

Demography

Literacy

Conclusions

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The biblical legend:

The down to earth reality:

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