The Bible Unearthed

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View books by Israel Finkelstein, Neil Asher Silberman.

Realistic history reconstructed - Rated
This book "The Bible unearthed" is concentrating on the Biblical history starting from the great patriarch Abraham until the exile in Babylon. Based on archeological evidence this journey of Abraham can never have taken place and is describing more the political settings of the period of king Josiah of Judea from the 7th century BCE. The kingdoms or tribes described have not existed during Abraham's times, no Camels were domesticated to be part of a caravan taking Abrahams offspring into 430 years of Egyptian exile.
There were Canaanite settlements in the Nile delta but no mass Exodus, at least not at the time mentioned in the Bible, no wandering for 40 years of 600.000 chosen people in the desert of Sinai, all invented during Josiah's term from the YHWH-alone movement.
The core of the Jewish religion was founded in the Judean highlands from sheep and goat herders who were settling there since ancient times and not arriving refugees after 40 years of wandering after the Exodus.
The kings David and Solomon were only some tribal chiefs of these highland goat herders and not the magic powerful rulers of huge kingdoms as stated in Biblical texts. So the stories are more fairy tales inspired by the powerful northern neighbor kingdom under the Omri dynasty. And Solomon is not mentioned anywhere outside the Bible and his existence can not even be confirmed by any evidence- but there is another book from the same authors just about this period.
The best periods of the Judean chiefdoms are under polytheistic rules mentioned as wicked in the Bible, the worst periods full of lost wars and hardship under YHWH-alone rules mentioned as righteous and good in the Bible.
And of course the temple scroll miraculously found in 622 BCE happened under the `most righteous' king Josiah and this king is even explicitly mentioned as great messiah in the alleged 1000 BCE prophecies.

In short the whole stories are invented from a small kingdom of Judea to support the claim over the historical `ownership' over the 10 tribes of Israel e.g. the much bigger but crumbling northern kingdom of Israel.
"The Bible unearthed" is really a big blow to the entire validity of the Old Testament.

Something old, something new - Rated
This book presents new discoveries and ways of looking at previous discoveries in the area of archaeological research and the origins of the Bible. This is one of the latest contributions of major scholars to the continuing quest for clarity and understanding of the development and meaning of the biblical texts. 'We believe that a reassessment of finds from earlier excavations and the continuing discoveries by new digs have made it clear that scholars must now approach the problems of biblical origins and ancient Israelite society from a completely new perspective.

The book is divided into three main sections. After a brief introduction and prologue, the three main sections are 'The Bible as History?', 'The Rise and Fall of Ancient Israel', and 'Judah and the Making of Biblical History'. There follows an epilogue and several appendices that address particular key questions.

Prologue and Introduction
Finkelstein and Silberman begin with a small 'snapshot' of Jerusalem in the time of king Josiah. Josiah is a very important figure, as it is thought by many that it was during his reign (circa 639-609 B.C.E.) that much of the Torah and other major biblical texts came into the beginning forms of what we have today.

Following this brief glimpse into the past, the authors explore key definitions of the Bible (what is meant in this book, for the sake of archaeological research in to ancient Israel, is the Hebrew Bible, a book that contains the same material as the Christian Old Testament, in a different order, without apocryphal or deuterocanonical additions), historical periods, archaeological and anthropological ideas, and set the stage for the authors' main thesis:

Many scholars believe that elements of the Bible were written hundreds of years before this time. Thus, the authors have a task to prove their case.

The Bible as History?
The modern idea of history is a foreign concept to the biblical authors. One of the major problems that arises in biblical interpretation today is the application of twentieth century standards of history, epistemology, and ethics to a set of writings whose origin is upwards of 3000 years earlier. The very ideas of individuality, family, tribal and ethnic identity, economy, justice, and good and evil have undergone major developments through time. While it is true that there are timeless elements of the Bible that continue to speak, this is not due to a parallel sense of history between biblical writers and modern readers. We must always take great care to understand that our interpretations (and yes, 'taking it literally' is an interpretation, one that was most likely never intended by the original authors) are rooted in our modern times and owe more to that culture than to biblical integrity.

The Rise and Fall of Ancient Israel
In this section the authors investigate the historical record as presented both from biblical sources and archaeological data. Finkelstein and Silberman do not see a unified kingdom as a likelihood during the Davidic/Solomonic period. The archaeological record, they claim, does not support such a conclusion. While many biblical scholars and archaeologists have taken the postulated progression of the kingdom of Israel from one of tribal cooperation to royal unity to division to disintegration as a given, the authors here argue that the northern and southern split was always greater in sociological and political terms than the Bible presents.

Judah and the Making of Biblical History
The key to understanding these writings in the Bible is to understand Judah, the place and people who produced it. Judah is not presented in unambiguously glowing terms, but there is a theme of faithfulness and favour that preserves the inheritance of Abraham for Judah. Judah had always been a small and isolated kingdom in relation to the northern kingdom of Israel, without its population, resources, wealth, and international contacts. However, with the fall of the northern kingdom, the importance of Judah increases, and, as it is the origin of the survivors of the tradition, those looking back on the history rate the relative importance in perhaps less than objective fashion.

After examining the development under several kings, the authors come to the reign of Josiah. Josiah institutes religious reforms, based on a 'found' book in the Temple. This 'found' volume is most likely much of the book of Deuteronomy as we have it today. Many scholars believe that this 'found' volume was actually written at the request of Josiah or his advisors, to provide a standard model for history and worship that would serve as a more firm foundation for his rule. Likewise, and important from the standpoint of Finkelstein and Silberman's argument for the seventh-century origins of the biblical text, archaeological evidence shows a widespread and sudden increase in literacy throughout Judah, with extensive use of writing, signet rings, seals, and other literary pieces that speak to the ability of the people to produce an extensive literary text like various books of the Bible.

Epilogue: The Future of Biblical Israel
The authors give a brief essay on the importance of the people after return from exile, the brief periods of freedom (yet always under the domination or influence of some foreign power), and the continuing importance of the Bible as formative document for Jews, then later Christians, then later other cultures that tap into the narratives as part of the collective cultural heritage of the world.

The authors are Israel Finkelstein and Neil Asher Silberman. Finkelstein has a position at Tel Aviv University, as director of the Sonia and Marco Nadler Archaeological Institute, and is currently working on excavations at Tel Meggido (better known to modern readers as Armageddon). Silberman is director of historical interpretation for the Ename Center for Public Archaeology and Heritage Presentation in Belgium. Both are frequent contributors to major scholarly and popular archaeology magazines and journals, and each has published a number of noted books in the field of Syro-Palestinian archaeology.

Something old, something new - Rated
This book presents new discoveries and ways of looking at previous discoveries in the area of archaeological research and the origins of the Bible. This is one of the latest contributions of major scholars to the continuing quest for clarity and understanding of the development and meaning of the biblical texts. 'We believe that a reassessment of finds from earlier excavations and the continuing discoveries by new digs have made it clear that scholars must now approach the problems of biblical origins and ancient Israelite society from a completely new perspective.

The book is divided into three main sections. After a brief introduction and prologue, the three main sections are 'The Bible as History?', 'The Rise and Fall of Ancient Israel', and 'Judah and the Making of Biblical History'. There follows an epilogue and several appendices that address particular key questions.

Prologue and Introduction
Finkelstein and Silberman begin with a small 'snapshot' of Jerusalem in the time of king Josiah. Josiah is a very important figure, as it is thought by many that it was during his reign (circa 639-609 B.C.E.) that much of the Torah and other major biblical texts came into the beginning forms of what we have today.

Following this brief glimpse into the past, the authors explore key definitions of the Bible (what is meant in this book, for the sake of archaeological research in to ancient Israel, is the Hebrew Bible, a book that contains the same material as the Christian Old Testament, in a different order, without apocryphal or deuterocanonical additions), historical periods, archaeological and anthropological ideas, and set the stage for the authors' main thesis:

Many scholars believe that elements of the Bible were written hundreds of years before this time. Thus, the authors have a task to prove their case.

The Bible as History?
The modern idea of history is a foreign concept to the biblical authors. One of the major problems that arises in biblical interpretation today is the application of twentieth century standards of history, epistemology, and ethics to a set of writings whose origin is upwards of 3000 years earlier. The very ideas of individuality, family, tribal and ethnic identity, economy, justice, and good and evil have undergone major developments through time. While it is true that there are timeless elements of the Bible that continue to speak, this is not due to a parallel sense of history between biblical writers and modern readers. We must always take great care to understand that our interpretations (and yes, 'taking it literally' is an interpretation, one that was most likely never intended by the original authors) are rooted in our modern times and owe more to that culture than to biblical integrity.

The Rise and Fall of Ancient Israel
In this section the authors investigate the historical record as presented both from biblical sources and archaeological data. Finkelstein and Silberman do not see a unified kingdom as a likelihood during the Davidic/Solomonic period. The archaeological record, they claim, does not support such a conclusion. While many biblical scholars and archaeologists have taken the postulated progression of the kingdom of Israel from one of tribal cooperation to royal unity to division to disintegration as a given, the authors here argue that the northern and southern split was always greater in sociological and political terms than the Bible presents.

Judah and the Making of Biblical History
The key to understanding these writings in the Bible is to understand Judah, the place and people who produced it. Judah is not presented in unambiguously glowing terms, but there is a theme of faithfulness and favour that preserves the inheritance of Abraham for Judah. Judah had always been a small and isolated kingdom in relation to the northern kingdom of Israel, without its population, resources, wealth, and international contacts. However, with the fall of the northern kingdom, the importance of Judah increases, and, as it is the origin of the survivors of the tradition, those looking back on the history rate the relative importance in perhaps less than objective fashion.

After examining the development under several kings, the authors come to the reign of Josiah. Josiah institutes religious reforms, based on a 'found' book in the Temple. This 'found' volume is most likely much of the book of Deuteronomy as we have it today. Many scholars believe that this 'found' volume was actually written at the request of Josiah or his advisors, to provide a standard model for history and worship that would serve as a more firm foundation for his rule. Likewise, and important from the standpoint of Finkelstein and Silberman's argument for the seventh-century origins of the biblical text, archaeological evidence shows a widespread and sudden increase in literacy throughout Judah, with extensive use of writing, signet rings, seals, and other literary pieces that speak to the ability of the people to produce an extensive literary text like various books of the Bible.

Epilogue: The Future of Biblical Israel
The authors give a brief essay on the importance of the people after return from exile, the brief periods of freedom (yet always under the domination or influence of some foreign power), and the continuing importance of the Bible as formative document for Jews, then later Christians, then later other cultures that tap into the narratives as part of the collective cultural heritage of the world.

The authors are Israel Finkelstein and Neil Asher Silberman. Finkelstein has a position at Tel Aviv University, as director of the Sonia and Marco Nadler Archaeological Institute, and is currently working on excavations at Tel Meggido (better known to modern readers as Armageddon). Silberman is director of historical interpretation for the Ename Center for Public Archaeology and Heritage Presentation in Belgium. Both are frequent contributors to major scholarly and popular archaeology magazines and journals, and each has published a number of noted books in the field of Syro-Palestinian archaeology.

Exposing the roots - Rated
During the past century, archaeology's tool kit gained immensely in size and quality. New, accurate, dating systems pinpoint events. Researchers study humble pollen, weather conditions, changes in household implements along with building construction plans and methods. Even the "dismal science" of economics contributes information on trade, surpluses, products exchanged and records. Documents, always problematic, are subject to intense criticism and comparison. Inevitably, this investigative array has turned to the eastern Mediterranean and the societies flourishing there in "biblical times". During the 19th and early 20th Centuries, scholars rooted in the desert sands seeking evidence that Biblical episodes indeed occurred. The authors turn that process on its head, accepting the occurrence of events but challenging their dating. Biblical dating, they argue, is generally contrived.

What would be the reason for fabricating excess longevity to the founding of the Jewish people? According to the authors, it was an attempt by priest-scribes to formulate a theologically-based ideology. The purpose of this propaganda document was to justify a forced reunification of the "dual kingdoms" of Israel and Judah, long sundered, but still related. Instead of a history written over strung out centuries, Finkelstein and Silberman say the authors of the Torah flourished during the 7th Century BCE. Their intent was to galvanise the people of Judah to participate in the reconquest of Israel.

As the biblical writers put it, David founded a glorious kingdom, further enhanced by Solomon. This empire was centred on the Temple in Jerusalem. A centralised dogma with adherence to a single deity [no matter how capricious] represented by a single building in a central city was the rallying point. The Torah, then, was little more than a manifesto for conquest and unification. Past failures and successful invasions by Egyptians, Assyrians and Persians were attributed to idolatry, intermarriage with foreign women and rejection of YHWH, the all-powerful desert god. Finkelstein and Silberman credit the biblical authors with manipulating, if not fabricating past events to build the case for Jewish unity.

The book's authors bring every tool in archaeology's kit to bear in constructing their case. Each chapter opens with a "biblical account" of periods and events. The archaeological evidence is then presented for comparison. The Exodus, for example, a Jewish foundation stone of tradition and celebration, lacks all support. The Egyptians, meticulous record-keepers, say nothing of large Hebrew slave populations. Pharonic border guardians, ever alert to invasions from the east, apparently missed half a million people crossing the other way. The great infrastructure projects attributed to Solomon were more likely to have come from the despised Omride dynasty of Samaria. The evidence derives from gate construction techniques. Even business makes a contribution - it was Judah's rise in commerce that improved its level of literacy. A more learned population was more susceptible to the wave of propaganda insisting Israel and Judah should be reunited.

Finkelstein and Silberman avoid sinking into the morass of "biblical minimalism" prevalent in recent years. They don't contest the "historical reality" of biblical events. They do insist on better evidence for chronology, and for realistic assessment of the power of Jewish leaders. David couldn't have ruled more than a minuscule kingdom and nobody seems to have heard of Solomon. The authors acknowledge the long-term impact of the Torah and its successors in the Christian world. The reason, they argue, is that no other theological or political documents of the time reached so many people so intimately. Greeks, Persians, Egyptians and Babylonians all produced their commentators. None of these, however, could prescribe the daily lives of their readers. The Hebrew Bible's writer's provided this and other guides with a surety of purpose other societies never matched. It proved an effective, if historically flawed, document. [stephen a. haines - Ottawa, Canada]

Unsafe assumptions? - Rated
Interesting that the idea that the archeological evidence doesn't back up the bible is absolutely dependent on alleged synchronisms between Egyptian and Jewish history, eg: the invasion of Israel by Rameses II (equated to Shishak in the bible). If that is wrong and, instead, King David lived at the same time as Akhenaten (which seems at least equally supported by the archeological evidence), then the old testament is, to the contrary, substantially supported by the available evidence and all the theories in this book are wrong. However, if it's right, it does beg the question as to why any nation would simply make up its own history and then spend the next 2,500 years trying to understand it.