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丕賱鬲賵乇丕丞 丕賱賷賴賵丿賷丞 賲賰卮賵賮丞 毓賱賶 丨賯賷賯鬲賴丕
In this groundbreaking work that sets apart fact and legend, authors Finkelstein and Silberman use significant archeological discoveries to provide historical information about biblical Israel and its neighbors.
In this iconoclastic and provocative work, leading scholars Israel Finkelstein and Neil Asher Silberman draw on recent archaeological research to present a dramatically revised portrait of ancient Israel and its neighbors. They argue that crucial evidence (or a telling lack of evidence) at digs in Israel, Egypt, Jordan, and Lebanon suggests that many of the most famous stories in the Bible鈥攖he wanderings of the patriarchs, the Exodus from Egypt, Joshua鈥檚 conquest of Canaan, and David and Solomon鈥檚 vast empire鈥攔eflect the world of the later authors rather than actual historical facts.
Challenging the fundamentalist readings of the scriptures and marshaling the latest archaeological evidence to support its new vision of ancient Israel, The Bible Unearthed offers a fascinating and controversial perspective on when and why the Bible was written and why it possesses such great spiritual and emotional power today.
In this iconoclastic and provocative work, leading scholars Israel Finkelstein and Neil Asher Silberman draw on recent archaeological research to present a dramatically revised portrait of ancient Israel and its neighbors. They argue that crucial evidence (or a telling lack of evidence) at digs in Israel, Egypt, Jordan, and Lebanon suggests that many of the most famous stories in the Bible鈥攖he wanderings of the patriarchs, the Exodus from Egypt, Joshua鈥檚 conquest of Canaan, and David and Solomon鈥檚 vast empire鈥攔eflect the world of the later authors rather than actual historical facts.
Challenging the fundamentalist readings of the scriptures and marshaling the latest archaeological evidence to support its new vision of ancient Israel, The Bible Unearthed offers a fascinating and controversial perspective on when and why the Bible was written and why it possesses such great spiritual and emotional power today.
440 pages, Unknown Binding
First published January 10, 2001
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About the author
Israel Finkelstein
47听books98听followersIsrael Finkelstein is a professor of archaeology at Tel Aviv University. He is a leading figure in the archaeology of the Levant and the laureate of the 2005 Dan David Prize in the Past Dimension -- Archaeology. Finkelstein served for many years as the Director of the Institute of Archaeology at Tel Aviv University and is the co-Director of the Megiddo Expedition. He is the co-author, with Neil Silberman, of The Bible Unearthed (Free Press, 2001) and the author of many field reports and scholarly articles.
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May 26, 2021
丕夭 乇賵蹖 讴鬲丕亘 蹖賴 賲爻鬲賳丿 趩賴丕乇 賯爻賲鬲蹖 爻丕禺鬲賳 讴賴 賱蹖賳讴卮 乇賵 賲蹖鈥屫柏ж辟�:
郾- 鬲丕乇蹖禺 亘賴 乇賵丕蹖鬲 鬲賵乇丕鬲
亘毓丿 丕夭 禺乇賵噩 亘賳蹖 丕爻乇丕卅蹖賱 丕夭 賲氐乇 賵 亘丕夭诏卮鬲卮賵賳 亘賴 讴賳毓丕賳貙 胤蹖 噩賳诏 賴丕蹖蹖 讴賴 亘丕 讴賳毓丕賳蹖 賴丕 讴乇丿賳貙 丿賵丕夭丿賴 賯亘蹖賱踿 亘賳蹖 丕爻乇丕卅蹖賱 丿乇 賯爻賲鬲 賴丕蹖 賲禺鬲賱賮 讴賳毓丕賳 爻丕讴賳 卮丿賳. 丕蹖賳 賯亘丕蹖賱 丕賵賱 鬲賵爻胤 乇蹖卮 爻賮蹖丿賴丕 丕丿丕乇賴 賲蹖 卮丿賳貙 丕賲丕 賵賯鬲蹖 丕賯賵丕賲 禺丕乇噩蹖 亘賴卮賵賳 賮卮丕乇 丌賵乇丿賳貙 賮賴賲蹖丿賳 讴賴 亘乇丕蹖 賲賯丕亘賱賴 亘丕 丕賵賳 丕賯賵丕賲 賳蹖丕夭 丿丕乇賳 讴賴 鬲丨鬲 蹖讴 倬丕丿卮丕賴 賵丕丨丿 亘丕卮賳. 倬爻 丕賵賱 卮丕卅賵賱 賵 亘毓丿 丿丕賵丿 亘賴 毓賳賵丕賳 倬丕丿卮丕賴 丕賳鬲禺丕亘 卮丿賳 賵 丿乇 丕賵乇卮賱蹖賲 亘賴 鬲禺鬲 賳卮爻鬲賳貙 賵 讴賱 亘賳蹖 丕爻乇丕卅蹖賱 鬲丨鬲 倬丕丿卮丕賴蹖 賵丕丨丿蹖 賯乇丕乇 诏乇賮鬲賳. 丿丕賵丿 丕夭 丕蹖賳 噩賴鬲 亘乇丕蹖 蹖賴賵丿蹖 賴丕 禺蹖賱蹖 賲賴賲貙 賵 丕賱诏賵蹖 賲賯丿賾爻 鬲賲丕賲 倬丕丿卮丕賴丕賳 亘毓丿蹖 亘賵丿貙 趩賵賳 丕賵賱蹖賳 倬丕丿卮丕賴 賵 賳賲丕蹖賳丿踿 丿賵乇丕賳 丕鬲丨丕丿 賵 卮讴賵賴 丕爻乇丕卅蹖賱 亘賵丿. 禺丿丕 亘丕 丿丕賵丿 毓賴丿蹖 亘爻鬲 讴賴 倬丕丿卮丕賴蹖 禺丕賳丿丕賳卮 鬲丕 丕亘丿 丕丿丕賲賴 禺賵丕賴丿 蹖丕賮鬲.
丕賲丕 丕鬲賮丕賯蹖 丕賮鬲丕丿: 賮乇夭賳丿丕賳 丿丕賵丿 賲乇鬲讴亘 诏賳丕賴丕賳蹖 卮丿賳 (丕夭 噩賲賱賴 倬乇爻鬲卮 禺丿丕蹖丕賳蹖 睾蹖乇 丕夭 蹖賴賵賴) 賵 賴賲蹖賳 亘丕毓孬 卮丿 禺丿丕 賳馗乇卮 丕夭 禺丕賳丿丕賳 丿丕賵丿 亘乇诏乇丿賴. 倬丕丿卮丕賴蹖 賲鬲丨丿 丿賵 鬲讴賴 卮丿 賵 亘賴 亘禺卮 芦丕爻乇丕卅蹖賱禄 丿乇 卮賲丕賱 賵 芦蹖賴賵丿丕禄 丿乇 噩賳賵亘 鬲噩夭蹖賴 卮丿. 丕爻乇丕卅蹖賱 卮賲丕賱蹖 丿賴 賯亘蹖賱賴 丕夭 丿賵丕夭丿賴 賯亘蹖賱踿 亘賳蹖 丕爻乇丕卅蹖賱 乇賵 丿乇 禺賵丿卮 噩丕 丿丕丿賴 亘賵丿貙 爻乇夭賲蹖賳 亘夭乇诏鬲乇蹖 亘賵丿 賵 丕夭 賱丨丕馗 孬乇賵鬲 倬蹖卮乇賮鬲賴 鬲乇. 蹖賴賵丿丕蹖 噩賳賵亘蹖貙 賴賲趩賳丕賳 鬲丨鬲 丨讴賵賲鬲 禺丕賳丿丕賳 丿丕賵丿 亘賵丿 讴賴 倬丕蹖鬲禺鬲卮賵賳 丕賵乇卮賱蹖賲 亘賵丿.
禺丿丕 禺賵丕爻鬲 亘丕 丿丕丿賳 賮乇氐鬲 鬲丕夭賴 丕蹖 亘賴 丕爻乇丕卅蹖賱 卮賲丕賱蹖貙 鬲丨鬲 丨讴賵賲鬲 讴爻蹖 睾蹖乇 丕夭 禺丕賳丿丕賳 丿丕賵丿貙 亘賳蹖 丕爻乇丕卅蹖賱 乇賵 賳噩丕鬲 亘丿賴貙 丕賲丕 丕爻乇丕卅蹖賱 賴賲 亘毓丿 丕夭 趩賳丿 賳爻賱 亘賴 賴賲賵賳 诏賳丕賴丕賳 賲亘鬲賱丕 卮丿貙 丿乇 賳鬲蹖噩賴 禺丿丕 丕賲倬乇丕鬲賵乇 丌卮賵乇 乇賵 賮乇爻鬲丕丿 鬲丕 丕爻乇丕卅蹖賱 卮賲丕賱蹖 乇賵 賳丕亘賵丿 讴賳賴 賵 丿賴 賯亘蹖賱賴 丕夭 亘賳蹖 丕爻乇丕卅蹖賱 乇賵 亘賴 爻乇夭賲蹖賳 賴丕蹖 丿蹖诏賴 讴賵趩 亘丿賴 鬲丕 亘乇丕蹖 賴賲蹖卮賴 诏賲 亘卮賳. 丨丕賱丕 亘賳蹖 丕爻乇丕卅蹖賱 丿乇 丿賵 賯亘蹖賱踿 亘丕賯蹖 賲賵賳丿賴 丿乇 蹖賴賵丿丕蹖 噩賳賵亘蹖 禺賱丕氐賴 賲蹖 卮丿.
賯乇賳 賴賮鬲賲 賯亘賱 丕夭 賲蹖賱丕丿貙 丕鬲賮丕賯 賲賴賲蹖 丿乇 蹖賴賵丿丕 丕賮鬲丕丿: 倬丕丿卮丕賴蹖 亘賴 賳丕賲 芦蹖賵卮蹖丕禄 丕夭 禺丕賳丿丕賳 丿丕賵丿 亘賴 鬲禺鬲 賳卮爻鬲 賵 丿乇 丿賵乇踿 倬丕丿卮丕賴蹖卮貙 賲賵賯毓 亘丕夭爻丕夭蹖 賲毓亘丿貙 蹖讴蹖 丕夭 讴丕賴賳 賴丕 丕丿毓丕 讴乇丿 讴鬲丕亘 卮乇蹖毓鬲 賲賵爻蹖 乇賵 鬲賵蹖 賲毓亘丿 讴卮賮 讴乇丿賴貙 卮乇蹖毓鬲蹖 讴賴 賮乇丕賲賵卮 卮丿賴 亘賵丿 賵 鬲丕 丕賵賳 夭賲丕賳 讴爻蹖 亘賴卮 毓賲賱 賳讴乇丿賴 亘賵丿貙 賵 亘賴 禺丕胤乇 賴賲蹖賳 鬲賲丕賲 倬丕丿卮丕賴丕賳 賯亘賱蹖 賲賵乇丿 睾囟亘 禺丿丕 賯乇丕乇 诏乇賮鬲賴 亘賵丿賳. 蹖賵卮蹖丕 賵 賴賲踿 亘夭乇诏丕賳 噩賲毓 卮丿賳 賵 毓賴丿 亘爻鬲賳 讴賴 亘賴 賲賯乇乇丕鬲 卮乇蹖毓鬲 鬲丕夭賴 讴卮賮 卮丿賴 賲賵 亘賴 賲賵 毓賲賱 讴賳賳 鬲丕 禺丿丕 賴賲 倬丕丿卮丕賴蹖卮賵賳 乇賵 丨賮馗 讴賳賴. 賴賲賴 賲毓鬲賯丿 亘賵丿賳 讴賴 蹖賵卮蹖丕 丿丕賵丿 噩丿蹖丿 賵 賲爻蹖丨 夭賲丕賳賴 讴賴 賯乇丕乇賴 丿賵亘丕乇賴 倬丕丿卮丕賴蹖 卮賲丕賱蹖 賵 噩賳賵亘蹖 乇賵 賲鬲丨丿 讴賳賴 賵 丕爻乇丕卅蹖賱 乇賵 亘賴 丿賵乇丕賳 卮讴賵賴卮 亘乇诏乇丿賵賳賴. 丕賲丕 賴賲踿 丕蹖賳 丕賲蹖丿賴丕 亘乇亘丕丿 乇賮鬲: 蹖賵卮蹖丕 丿乇 噩賳诏 亘蹖 丕賴賲蹖鬲蹖 讴卮鬲賴 卮丿貙 賵 禺蹖賱蹖 夭賵丿 賯賱賲乇賵蹖 噩賳賵亘蹖 蹖賴賵丿丕 亘賴 丿爻鬲 丕賲倬乇丕鬲賵乇蹖 亘丕亘賱 亘賴 讴賱蹖 賳丕亘賵丿 卮丿.
鄄- 鬲賵乇丕鬲 亘賴 乇賵丕蹖鬲 鬲丕乇蹖禺
鬲丕 賯亘賱 丕夭 丕蹖賳 丕夭 鬲賵乇丕鬲 亘賴 毓賳賵丕賳 賲賳亘毓 鬲丕乇蹖禺蹖 丕爻鬲賮丕丿賴 賲蹖 卮丿貙 賴賲賵賳 胤賵乇 讴賴 賲孬賱丕賸 鬲丕乇蹖禺 胤亘乇蹖 亘賴 毓賳賵丕賳 賲賳亘毓 鬲丕乇蹖禺蹖 亘乇丕蹖 丿賵乇踿 爻丕爻丕賳蹖 丕爻鬲賮丕丿賴 賲蹖 卮丿. 賲賵乇禺 賴丕 賴乇趩賳丿 亘禺卮 賴丕蹖蹖 丕夭 乇賵丕蹖丕鬲 乇賵 丕睾乇丕賯 賵 鬲禺蹖賱蹖 賲蹖 丿賵賳爻鬲賳貙 丕賲丕 毓賲賵賲丕賸 賲毓鬲賯丿 亘賵丿賳 禺乇賵噩 丕夭 賲氐乇 賵丕賯毓丕賸 乇禺 丿丕丿賴貙 噩賳诏 亘丕 讴賳毓丕賳蹖 賴丕 賵 爻讴賵賳鬲 丿乇 讴賳毓丕賳 賵丕賯毓丕賸 乇禺 丿丕丿賴貙 倬丕丿卮丕賴蹖 賲鬲丨丿 卮賲丕賱 賵 噩賳賵亘 鬲丨鬲 丨讴賵賲鬲 丿丕賵丿 賵丕賯毓丕賸 乇禺 丿丕丿賴貙 鬲噩夭蹖踿 丿賵 丨讴賵賲鬲 丕夭 賴賲 賵丕賯毓丕賸 乇禺 丿丕丿賴貙 賵 丿乇 賳賴丕蹖鬲 倬丕丿卮丕賴丕賳 诏賳丕賴讴丕乇 卮賲丕賱蹖 賵 噩賳賵亘蹖 讴賴 賲爻亘賾亘 賳丕亘賵丿蹖 賳賴丕蹖蹖 丕爻乇丕卅蹖賱 賵 蹖賴賵丿丕 卮丿賳貙 賵丕賯毓丕賸 亘賴 賴賲蹖賳 鬲乇鬲蹖亘 賵噩賵丿 丿丕卮鬲賳.
丕賲丕 氐丿 爻丕賱 丨賮丕乇蹖 賴丕 賵 鬲丨賯蹖賯丕鬲 亘丕爻鬲丕賳卮賳丕爻蹖 诏爻鬲乇丿賴 丿乇 爻乇鬲丕爻乇 賮賱爻胤蹖賳 賵 賲氐乇 賵 噩丕賴丕蹖 丿蹖诏賴貙 卮賵丕賴丿 讴賲鬲乇 賵 讴賲鬲乇蹖 亘賴 賳賮毓 乇賵丕蹖鬲 鬲賵乇丕鬲 丕乇丕卅賴 讴乇丿賳. 丕夭 賯賱毓賴 賴丕蹖 賲丨讴賲蹖 讴賴 丿乇 賲爻蹖乇 禺乇賵噩蹖 賲氐乇 賯乇丕乇 丿丕卮鬲賳 賵 賳賲蹖 匕丕卮鬲賳 讴爻蹖 亘丿賵賳 丕噩丕夭賴 賵丕乇丿 賵 禺丕乇噩 亘卮賴貙 鬲丕 賳亘賵丿賳 賴蹖趩 丕孬乇蹖 丕夭 爻讴賵賳鬲 趩賴賱 爻丕賱踿 卮卮氐丿 賴夭丕乇 丕爻乇丕卅蹖賱蹖 丿乇 氐丨乇丕蹖 爻蹖賳丕貙 鬲丕 鬲睾蹖蹖乇 噩賲毓蹖鬲 亘丿賵賳 禺卮賵賳鬲 讴賳毓丕賳貙 鬲丕 卮賵丕賴丿 賮乇丕賵丕賳蹖 亘乇 丕蹖賳 讴賴 倬丕丿卮丕賴蹖 卮賲丕賱蹖 賵 噩賳賵亘蹖 賴蹖趩 賵賯鬲 賲鬲丨丿 賳亘賵丿賳 鬲丕 亘禺賵丕賳 丕夭 賴賲 鬲噩夭蹖賴 亘卮賳. 丕賲丕 賲賴賲 鬲乇 丕夭 賴賲賴貙 趩蹖夭蹖 讴賴 讴賱蹖丿 丕氐賱蹖 丕蹖賳 讴鬲丕亘 卮丿賴貙 丕蹖賳賴 讴賴 禺蹖賱蹖 丕夭 卮賴乇賴丕蹖蹖 讴賴 丿乇 乇賵丕蹖鬲 鬲賵乇丕鬲 賳丕賲 亘乇丿賴 卮丿賴貙 趩賴 丿乇 賲氐乇貙 趩賴 丿乇 賮賱爻胤蹖賳貙 丿乇 夭賲丕賳蹖 讴賴 丿丕爻鬲丕賳 丕鬲賮丕賯 賲蹖 丕賮鬲賴 蹖丕 賵噩賵丿 賳丿丕卮鬲賳 蹖丕 乇賵爻鬲丕蹖 讴賵趩蹖讴蹖 亘賵丿賳 丿乇 丨丕賱蹖 讴賴 乇賵丕蹖鬲 鬲賵乇丕鬲 丕丿毓丕 賲蹖 讴賳賴 卮賴乇 亘賵丿賳貙 蹖丕 卮賴乇賴丕蹖 亘夭乇诏蹖 亘賵丿賳 丿乇 丨丕賱蹖 讴賴 乇賵丕蹖鬲 鬲賵乇丕鬲 丕丿毓丕 賲蹖 讴賳賴 乇賵爻鬲丕蹖 讴賵趩蹖讴蹖 亘賵丿賳. 賲賴賲 鬲乇蹖賳 讴賱蹖丿 讴鬲丕亘 賴賲蹖賳賴: 丕胤賱丕毓丕鬲蹖 讴賴 鬲賵乇丕鬲 丕夭 卮賴乇賴丕蹖 賲禺鬲賱賮 賲蹖丿賴貙 賴賲诏蹖 丿乇爻鬲 賲賳胤亘賯賳 亘丕 賵囟毓蹖鬲 丕賵賳 卮賴乇賴丕 丿乇 芦賯乇賳 賴賮鬲賲 賯亘賱 丕夭 賲蹖賱丕丿禄. 丿賵乇丕賳 倬丕丿卮丕賴蹖 蹖賵卮蹖丕貙 賴賲賵賳 倬丕丿卮丕賴 賯賱賲乇賵蹖 噩賳賵亘蹖 蹖賴賵丿丕貙 讴賴 賴賲賴 诏賮鬲賳 丿丕賵丿 孬丕賳蹖賴貙 賴賲賵賳 倬丕丿卮丕賴蹖 讴賴 夭賲丕賳 丨讴賵賲鬲卮 丕丿毓丕 讴乇丿賳 讴鬲丕亘 卮乇蹖毓鬲 賲賵爻蹖 乇賵 丿乇 亘丕夭爻丕夭蹖 賲毓亘丿 讴卮賮 讴乇丿賳.
賳馗乇蹖踿 丕氐賱蹖 讴鬲丕亘 賴賲蹖賳賴. 讴賴 鬲賵乇丕鬲 亘乇丕蹖 丕賵賱蹖賳 亘丕乇 夭賲丕賳 倬丕丿卮丕賴蹖 芦蹖賵卮蹖丕禄 鬲丿賵蹖賳 卮丿貙 丕賱亘鬲賴 丕夭 亘毓囟蹖 乇賵丕蹖丕鬲 賯丿蹖賲蹖 鬲乇. 賵 丿乇 丨賯蹖賯鬲 讴丕乇 鬲賵乇丕鬲 丕蹖賳 亘賵丿 讴賴 丕夭 賱丨丕馗 丕蹖丿卅賵賱賵跇蹖讴蹖 噩丕蹖诏丕賴 賵 丕賯丿丕賲丕鬲 蹖賵卮蹖丕 乇賵 鬲兀蹖蹖丿 讴賳賴貙 丕夭 噩賲賱賴 賳蹖鬲 亘賱賳丿倬乇賵丕夭丕賳賴 卮 亘乇丕蹖 賮鬲丨 賯賱賲乇賵蹖 卮賲丕賱蹖 丕爻乇丕卅蹖賱 (讴賴 賳蹖乇賵賴丕蹖 丕賲倬乇丕鬲賵乇蹖 乇賵 亘賴 丕賳丨胤丕胤 丌卮賵乇蹖 鬲丕夭賴 丕夭 丕賵賳噩丕 毓賯亘 賳卮蹖賳蹖 讴乇丿賴 亘賵丿賳) 賵 賲賳囟賲 讴乇丿賳卮 亘賴 蹖賴賵丿丕. 蹖賵卮蹖丕 亘乇丕蹖 丕蹖賳 丕賯丿丕賲 賳蹖丕夭 亘賴 倬卮鬲賵丕賳踿 丕蹖丿卅賵賱賵跇蹖讴蹖 丿丕卮鬲 讴賴 鬲賵乇丕鬲 亘乇丕卮 賲賴蹖丕 讴乇丿: 丿丕賵丿貙 爻乇 爻賱爻賱踿 禺丕賳丿丕賳 蹖賵卮蹖丕 賴賲 丿乇 丿賵乇丕賳蹖 倬乇卮讴賵賴 亘乇 卮賲丕賱 賵 噩賳賵亘 賮乇賲丕賳乇賵丕蹖蹖 賲蹖 讴乇丿. 亘乇 禺賱丕賮 蹖丕賮鬲賴 賴丕蹖 亘丕爻鬲丕賳卮賳丕爻蹖貙 讴賴 賳卮賵賳 賲蹖丿賳 倬丕丿卮丕賴蹖 丿丕賵丿 亘賴 賴蹖趩 賵噩賴 倬乇卮讴賵賴 賳亘賵丿賴 賵 蹖賴 丨讴賵賲鬲 賲丨賱蹖 讴賵趩蹖讴 亘賵丿賴 亘乇 丕賵乇卮賱蹖賲蹖 乇賵爻鬲丕蹖蹖.
丕蹖賳 讴賲丕亘蹖卮 賴賲賵賳 讴丕乇讴乇丿蹖賴 讴賴 卮丕賴賳丕賲賴 亘乇丕蹖 爻丕爻丕賳蹖 賴丕 丿丕卮鬲貙 賵 賲蹖 禺賵丕爻鬲 賳卮賵賳 亘丿賴 讴賴 倬丕丿卮丕賴蹖 爻丕爻丕賳蹖 亘賴 讴蹖丕賳蹖丕賳 賲鬲氐賱賴 賵 丕夭 丕蹖賳 胤乇蹖賯 亘賴 丨讴賵賲鬲卮賵賳 賲卮乇賵毓蹖鬲 亘丿賴貙 賵 賴賲蹖賳胤賵乇 鬲毓蹖蹖賳 讴賳賴 讴賴 賮賱丕賳 賵 亘賴賲丕賳 倬丕丿卮丕賴 诏賳丕賴讴丕乇 亘賵丿賳 賵 賮賱丕賳 賵 亘賴賲丕賳 倬丕丿卮丕賴 丿乇爻鬲讴丕乇.
讴鬲丕亘 賴乇 賮氐賱 丕賵賱 亘禺卮蹖 丕夭 鬲賵乇丕鬲 乇賵 亘賴 胤賵乇 禺賱丕氐賴 賳賯賱 賲蹖 讴賳賴貙 亘毓丿 卮賵丕賴丿 亘丕爻鬲丕賳卮賳丕爻蹖 賲乇亘賵胤 亘賴 丕賵賳 亘禺卮 乇賵 亘乇乇爻蹖 賲蹖 讴賳賴 賵 賳卮賵賳 賲蹖丿賴 亘丕 鬲賵噩賴 亘賴 丕蹖賳 卮賵丕賴丿貙 丕鬲賮丕賯丕鬲蹖 讴賴 鬲賵乇丕鬲 乇賵丕蹖鬲 讴乇丿賴 丿乇 賵丕賯毓 趩胤賵乇 乇禺 丿丕丿賳 賵 鬲乇鬲蹖亘 丕賲賵乇 趩胤賵乇 亘賵丿賴.
November 20, 2022
When I was in my 20鈥檚, I attended a conservative seminary where I got an MA in Biblical Studies. My research in this area has continued all these years. A notable absence when I was in seminary was any real discussion of archaeology
.
One of the first things I learned from 鈥淭he Bible Unearthed鈥� is that archeological study of the Holy Land had been largely an exercise in confirmation bias, i.e., an effort to look for evidence that the stories of the Old Testament were true. This effort was unsuccessful.
Authors and archaeologists, Israel Finkelstein and Neil Silberman, took a different, more scientific approach. They would let the discoveries tell the story without any preconceived notions. They were not skeptics, but honest researchers.
Finkelstein himself was a firsthand witness to the dramatic changes in archeology that followed the Six-Day War in 1967.
鈥淎 young generation of Israeli archeologists,鈥� the authors explain, 鈥渢ook to the field with a new method of investigation: Their goal was to explore, map and analyze the ancient landscape of the hill country--rather than only dig.鈥� As a result of their energy and enterprise, the new generation 鈥渞evolutionized the study of early Israel.鈥�
So, Finkelstein and Silberman embrace, above all, the spirit of modern archaeology, which insists on approaching the Bible as an artifact to be studied and evaluated rather than a work of divine inspiration that must be embraced as a matter of faith.
In recent years, I had been referring to the Old Testament as a book of fairy tales. This book showed me that I was even more accurate than I realized.
There is no actual historical evidence for the existence of Abraham, or any of the Patriarchs; or Moses and the Exodus; the invasion of Canaan led by Joshua; the same goes for the whole period of Judges and the united monarchy of David and Solomon.
There was a King David, but there is no evidence of a vast empire as ascribed to him in the Bible. Instead, Jerusalem was a simple mountain village covering only 3 or 4 hectares. Solomon fares no better.
In fact, the scientists argue that it is impossible to say much of anything about ancient Israel until the seventh century B.C., around the time of the reign of King Josiah, when these stories were created and written down to help legitimize Josiah鈥檚 reign.
鈥業n that period,鈥� Finkelstein says, 鈥渢he narrative of the Bible was uniquely suited to further the religious reform and territorial ambitions of Judah.鈥�
Understanding the role of the tribe and kingdom called Judah, as it turns out, is the key to decoding the origins and meanings of the Bible. Judah appears to have been sparsely settled, and Jerusalem, supposedly the royal capital of the united monarchy, was only 鈥渁 typical highland village.鈥� So, the biblical account can be understood as an effort by the chroniclers of Judah to invent a history worthy of their own king named Josiah. At this time, the development of literacy enabled these stories to be inscribed in a book that was treated as authoritative.
The irony is that it was the kingdom to the north, Israel, that was richer and more powerful than Judah. But it was wiped out by the Assyrians, leaving Judah to create the mythical history, including those of Joshua and David as models for conquest. But Josiah was killed by the Egyptians.
Only a few years later, the Babylonians attacked and conquered Judah. The temple of YAHWEH was burned down and Jerusalem left in ruins. Judah became a vassal state. Some of the inhabitants, including King Zedekiah, were exiled in what came to be known as The Babylonian Captivity. After that, the Messiah was no longer an earthly King, but a future hope. The exiled scribes expanded the mythology of the people and created a bridge to modern Judaism and the Torah.
I can鈥檛 say the authors would necessarily agree with me, but I liken the mythology of the Hebrew Bible to Homer鈥檚 Odyssey; the stories are famous, but we know they are not real. Another analogy might be The Tales of the Arabian Nights. One of the problems I see with taking traditional Biblical accounts too literally is when they are politicized and used to justify violence.
===========
The book was a lot to absorb, very detailed. I recommend the documentary instead....
.
One of the first things I learned from 鈥淭he Bible Unearthed鈥� is that archeological study of the Holy Land had been largely an exercise in confirmation bias, i.e., an effort to look for evidence that the stories of the Old Testament were true. This effort was unsuccessful.
Authors and archaeologists, Israel Finkelstein and Neil Silberman, took a different, more scientific approach. They would let the discoveries tell the story without any preconceived notions. They were not skeptics, but honest researchers.
Finkelstein himself was a firsthand witness to the dramatic changes in archeology that followed the Six-Day War in 1967.
鈥淎 young generation of Israeli archeologists,鈥� the authors explain, 鈥渢ook to the field with a new method of investigation: Their goal was to explore, map and analyze the ancient landscape of the hill country--rather than only dig.鈥� As a result of their energy and enterprise, the new generation 鈥渞evolutionized the study of early Israel.鈥�
So, Finkelstein and Silberman embrace, above all, the spirit of modern archaeology, which insists on approaching the Bible as an artifact to be studied and evaluated rather than a work of divine inspiration that must be embraced as a matter of faith.
In recent years, I had been referring to the Old Testament as a book of fairy tales. This book showed me that I was even more accurate than I realized.
There is no actual historical evidence for the existence of Abraham, or any of the Patriarchs; or Moses and the Exodus; the invasion of Canaan led by Joshua; the same goes for the whole period of Judges and the united monarchy of David and Solomon.
There was a King David, but there is no evidence of a vast empire as ascribed to him in the Bible. Instead, Jerusalem was a simple mountain village covering only 3 or 4 hectares. Solomon fares no better.
In fact, the scientists argue that it is impossible to say much of anything about ancient Israel until the seventh century B.C., around the time of the reign of King Josiah, when these stories were created and written down to help legitimize Josiah鈥檚 reign.
鈥業n that period,鈥� Finkelstein says, 鈥渢he narrative of the Bible was uniquely suited to further the religious reform and territorial ambitions of Judah.鈥�
Understanding the role of the tribe and kingdom called Judah, as it turns out, is the key to decoding the origins and meanings of the Bible. Judah appears to have been sparsely settled, and Jerusalem, supposedly the royal capital of the united monarchy, was only 鈥渁 typical highland village.鈥� So, the biblical account can be understood as an effort by the chroniclers of Judah to invent a history worthy of their own king named Josiah. At this time, the development of literacy enabled these stories to be inscribed in a book that was treated as authoritative.
The irony is that it was the kingdom to the north, Israel, that was richer and more powerful than Judah. But it was wiped out by the Assyrians, leaving Judah to create the mythical history, including those of Joshua and David as models for conquest. But Josiah was killed by the Egyptians.
Only a few years later, the Babylonians attacked and conquered Judah. The temple of YAHWEH was burned down and Jerusalem left in ruins. Judah became a vassal state. Some of the inhabitants, including King Zedekiah, were exiled in what came to be known as The Babylonian Captivity. After that, the Messiah was no longer an earthly King, but a future hope. The exiled scribes expanded the mythology of the people and created a bridge to modern Judaism and the Torah.
I can鈥檛 say the authors would necessarily agree with me, but I liken the mythology of the Hebrew Bible to Homer鈥檚 Odyssey; the stories are famous, but we know they are not real. Another analogy might be The Tales of the Arabian Nights. One of the problems I see with taking traditional Biblical accounts too literally is when they are politicized and used to justify violence.
===========
The book was a lot to absorb, very detailed. I recommend the documentary instead....
September 13, 2011
The Bible Unearthed is a rich informative book that manages to deliver a large amount of detail in a highly readable prose that entertains without overwhelming the reader.
The book focuses on the archaeology of the Bronze Age and Iron Age Levant and traces the story that this archaeology unfolds as compared with the accounts given in the Hebrew Bible. Despite the subject matter, however, the authors do not appear to have any particular axe to grind and would seem to be more interested in discussing what the current evidence tells us (or, in many cases, merely suggests to us) rather than trying to make it fit any particular pet theory about the history of the Levant.
While the authors do (convincingly) argue that the archaeological record reveals a history of the Biblical kingdoms of Israel and Judah that often departs from the accounts given in the Deuteronomistic history, they do not present this information as part of any agenda to debunk or rebut the Bible - at least, not beyond the acknowledgment that there is really no evidence to support a strictly literal interpretation of the "historical" information provided in the Bible. As the authors note in closing: "the Bible's integrity and, in fact, its historicity, do not depend on dutiful historical 'proof' of any of its particular events or personalities.... The power of the biblical saga stems from its being a compelling and coherent narrative expression of the timeless themes of a 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."
This broad-minded willingness to distinguish between tasks of logos and mythos permeates this book, as does a commitment not just to the objective presentation of the archaeological evidence, but also to a rigorous effort to distinguish between evidence which compels us toward one theory or another versus that which merely suggests.
In short, this is a book which should appeal to anyone with any interest in the history of the Biblical Levant who is not already thoroughly invested in the belief that the Bible can only be viewed through the prism of a strictly literal and inerrant historicity.
The book focuses on the archaeology of the Bronze Age and Iron Age Levant and traces the story that this archaeology unfolds as compared with the accounts given in the Hebrew Bible. Despite the subject matter, however, the authors do not appear to have any particular axe to grind and would seem to be more interested in discussing what the current evidence tells us (or, in many cases, merely suggests to us) rather than trying to make it fit any particular pet theory about the history of the Levant.
While the authors do (convincingly) argue that the archaeological record reveals a history of the Biblical kingdoms of Israel and Judah that often departs from the accounts given in the Deuteronomistic history, they do not present this information as part of any agenda to debunk or rebut the Bible - at least, not beyond the acknowledgment that there is really no evidence to support a strictly literal interpretation of the "historical" information provided in the Bible. As the authors note in closing: "the Bible's integrity and, in fact, its historicity, do not depend on dutiful historical 'proof' of any of its particular events or personalities.... The power of the biblical saga stems from its being a compelling and coherent narrative expression of the timeless themes of a 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."
This broad-minded willingness to distinguish between tasks of logos and mythos permeates this book, as does a commitment not just to the objective presentation of the archaeological evidence, but also to a rigorous effort to distinguish between evidence which compels us toward one theory or another versus that which merely suggests.
In short, this is a book which should appeal to anyone with any interest in the history of the Biblical Levant who is not already thoroughly invested in the belief that the Bible can only be viewed through the prism of a strictly literal and inerrant historicity.
Read
February 23, 2025Archaeologists and biblical scholars Finkelstein and Silberman, in this Dutch translation of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, provide an overview of the archaeological evidence (or lack thereof) concerning the Hebrew Bible. Chapter by chapter, they explain the biblical context and then present their interpretation of what actually happened. This offers an enlightening perspective on how the Hebrew Bible may have been written and compiled within Jewish history.
The first biblical story examined through an archaeological lens is that of the patriarchs, Abraham, Isaac, and Jacob. This implicitly suggests that the authors find the stories preceding Abraham so implausible that they don鈥檛 even bother addressing them. Honestly, I can鈥檛 blame them. However, even today, some people claim there is archaeological evidence for the Great Flood. In that regard, I will follow the authors' lead and refrain from discussing it further in this review.
The book raises significant doubts about the stories of the patriarchs, who, according to many believers, would have lived around 2100 BCE. Several anachronisms are noted. For example, the text sometimes mentions camels, yet camels were not used as pack animals in the ancient Near East during the time of the patriarchs. They were only employed as such long after 1000 BCE. Cities mentioned in the Pentateuch turn out to have been mere villages, and vice versa. The state of Edom, as well as Kedar, only came into existence in the late 8th century BCE, according to archaeologists, so that鈥檚 another difference of more than a millennium.
There is also no evidence for the captivity of the Israelites in Egypt. Moreover, God's people supposedly wandered the Sinai desert for 40 years, yet no archaeological traces of their presence have ever been found. The Exodus is traditionally dated to around 1310 BCE. During this event Moses is said to have passed through the lands of Moab and (again) Edom. However, these kingdoms did not yet exist at the time. These territories were sparsely populated.
Joshua is said to have conquered Canaan in the 13th century BCE. However, during the 13th and 12th centuries, Egyptian forces were stationed in the region. Egyptian archaeological sources make no mention of a conquest by the Israelites. Additionally, Ai and many other cities that were supposedly conquered did not even exist at the time.
So who, according to archaeological findings, were the Israelites? Between 3500 and 2200 BCE, the first villages appeared in the eastern highlands of Israel, but they were abandoned around 2200 BCE. From 2000 to 1550 BCE, about 220 egalitarian villages were inhabited, a number that dropped to just 25 between 1550 and 1100 BCE. Only after this period did more villages emerge, gradually growing into cities. Between these settlement periods, the Israelites were primarily nomadic herders. What distinguished the early small villages from other groups was that even then, they did not consume pork. Around 800 BCE, the region became more densely populated and wealthier due to viticulture and olive oil cultivation.
There is evidence for the existence of King David. However, around 1000 BCE, Jerusalem was still just a village, lacking palaces or temple complexes. A fully developed Judah only emerged 200 years after the death of David's son, Solomon. Moreover, for a long time, it was not the southern tribe of Judah that was dominant, as Jacob had prophesied, but rather the northern kingdom of Israel.
Thus, much of the historical narrative of the Hebrew Bible is dissected through the lens of archaeology. One further striking observation is that kings and dynasties portrayed negatively in the Bible (because they engaged in "pagan" practices) actually oversaw periods of prosperity, while those depicted as righteous often did not.
How did the Hebrew Bible come into being? According to the authors, a large portion of it was written under the commission of King Josiah in the late 7th century BCE. The places and peoples mentioned in the first five books had all been established by then or had not yet disappeared. Josiah was a devout follower of the Yahwistic cult and is portrayed very favorably in the Bible. Furthermore, it is claimed that during his reign, the Deuteronomic laws were "rediscovered" in the Jewish temple. In reality, these laws may have been written for the first time rather than rediscovered. Josiah sought to unify the people and legitimize a greater Judah through laws, anti-corruption efforts, the promotion of charity, and the prohibition of other religions.
Josiah met his end in battle against Egypt, which was aiding the faltering Neo-Assyrian Empire. The Bible only briefly mentions this event, as it contradicts the idea that non-pagan kings of Israel would always prosper. Not long after Josiah's death, Judah was conquered by the Babylonian Empire, which was then the dominant power in the region. According to modern theories, the majority of the population was not exiled; at least 75% likely remained. However, significant destruction has been archaeologically confirmed in Jerusalem, including the destruction of the temple.
When Babylonia was replaced by Persia, Judah became a small province called Yehud. Many exiles were allowed to return. During this period, the Pentateuch (the first five books of the Bible) was revised. The idea that Abraham originally came from the prestigious city of Ur likely originated at this time. Additionally, an explanation was needed for the "upcoming" destruction of Jerusalem and the Jewish exile.
This is a highly readable book that makes a compelling case. It has provided me with a much clearer historical context than the Bible alone. I am therefore incredibly glad to have read it. However, I still wouldn鈥檛 bet all my money on the idea that everything happened exactly as the authors claim. The events are simply too far in the past, and the available sources too scarce.
The first biblical story examined through an archaeological lens is that of the patriarchs, Abraham, Isaac, and Jacob. This implicitly suggests that the authors find the stories preceding Abraham so implausible that they don鈥檛 even bother addressing them. Honestly, I can鈥檛 blame them. However, even today, some people claim there is archaeological evidence for the Great Flood. In that regard, I will follow the authors' lead and refrain from discussing it further in this review.
The book raises significant doubts about the stories of the patriarchs, who, according to many believers, would have lived around 2100 BCE. Several anachronisms are noted. For example, the text sometimes mentions camels, yet camels were not used as pack animals in the ancient Near East during the time of the patriarchs. They were only employed as such long after 1000 BCE. Cities mentioned in the Pentateuch turn out to have been mere villages, and vice versa. The state of Edom, as well as Kedar, only came into existence in the late 8th century BCE, according to archaeologists, so that鈥檚 another difference of more than a millennium.
There is also no evidence for the captivity of the Israelites in Egypt. Moreover, God's people supposedly wandered the Sinai desert for 40 years, yet no archaeological traces of their presence have ever been found. The Exodus is traditionally dated to around 1310 BCE. During this event Moses is said to have passed through the lands of Moab and (again) Edom. However, these kingdoms did not yet exist at the time. These territories were sparsely populated.
Joshua is said to have conquered Canaan in the 13th century BCE. However, during the 13th and 12th centuries, Egyptian forces were stationed in the region. Egyptian archaeological sources make no mention of a conquest by the Israelites. Additionally, Ai and many other cities that were supposedly conquered did not even exist at the time.
So who, according to archaeological findings, were the Israelites? Between 3500 and 2200 BCE, the first villages appeared in the eastern highlands of Israel, but they were abandoned around 2200 BCE. From 2000 to 1550 BCE, about 220 egalitarian villages were inhabited, a number that dropped to just 25 between 1550 and 1100 BCE. Only after this period did more villages emerge, gradually growing into cities. Between these settlement periods, the Israelites were primarily nomadic herders. What distinguished the early small villages from other groups was that even then, they did not consume pork. Around 800 BCE, the region became more densely populated and wealthier due to viticulture and olive oil cultivation.
There is evidence for the existence of King David. However, around 1000 BCE, Jerusalem was still just a village, lacking palaces or temple complexes. A fully developed Judah only emerged 200 years after the death of David's son, Solomon. Moreover, for a long time, it was not the southern tribe of Judah that was dominant, as Jacob had prophesied, but rather the northern kingdom of Israel.
Thus, much of the historical narrative of the Hebrew Bible is dissected through the lens of archaeology. One further striking observation is that kings and dynasties portrayed negatively in the Bible (because they engaged in "pagan" practices) actually oversaw periods of prosperity, while those depicted as righteous often did not.
How did the Hebrew Bible come into being? According to the authors, a large portion of it was written under the commission of King Josiah in the late 7th century BCE. The places and peoples mentioned in the first five books had all been established by then or had not yet disappeared. Josiah was a devout follower of the Yahwistic cult and is portrayed very favorably in the Bible. Furthermore, it is claimed that during his reign, the Deuteronomic laws were "rediscovered" in the Jewish temple. In reality, these laws may have been written for the first time rather than rediscovered. Josiah sought to unify the people and legitimize a greater Judah through laws, anti-corruption efforts, the promotion of charity, and the prohibition of other religions.
Josiah met his end in battle against Egypt, which was aiding the faltering Neo-Assyrian Empire. The Bible only briefly mentions this event, as it contradicts the idea that non-pagan kings of Israel would always prosper. Not long after Josiah's death, Judah was conquered by the Babylonian Empire, which was then the dominant power in the region. According to modern theories, the majority of the population was not exiled; at least 75% likely remained. However, significant destruction has been archaeologically confirmed in Jerusalem, including the destruction of the temple.
When Babylonia was replaced by Persia, Judah became a small province called Yehud. Many exiles were allowed to return. During this period, the Pentateuch (the first five books of the Bible) was revised. The idea that Abraham originally came from the prestigious city of Ur likely originated at this time. Additionally, an explanation was needed for the "upcoming" destruction of Jerusalem and the Jewish exile.
This is a highly readable book that makes a compelling case. It has provided me with a much clearer historical context than the Bible alone. I am therefore incredibly glad to have read it. However, I still wouldn鈥檛 bet all my money on the idea that everything happened exactly as the authors claim. The events are simply too far in the past, and the available sources too scarce.
October 28, 2008
This book would be better known and more controversial if it was not so dry in its presentation. Basically it says that there is no archaeological evidence to support the Biblical story of the birth of the Jewish faith--which, of course, knocks the pins out from under Christianity and Islam as well, since all three great world religions essentially look to the Old Testament and believe in the same God. Whether one believes or disbelieves the premise, this is fascinating stuff for anyone interested in the history of religion.
January 19, 2019
蹖讴蹖 丕夭 賲賵噩亘丕鬲 亘蹖 丕蹖賲丕賳蹖 賲乇丿賲 丌賲乇蹖讴丕 丿乇 乇賵夭賴丕蹖 賳禺爻鬲蹖賳 倬爻 丕夭 丕爻鬲賯賱丕賱 丌賲乇蹖讴丕貙 毓丿賲 丕毓鬲賯丕丿 丕讴孬乇 賲乇丿賲 亘賴 氐丨賾鬲 賲賳丿乇噩丕鬲 賵 賲囟丕賲蹖賳 讴鬲丕亘 賲賯丿爻 亘賵丿. 亘爻蹖丕乇蹖 丕夭 賲乇丿賲 鬲丨氐蹖賱 讴乇丿賴貙 鬲丨鬲 鬲丕孬蹖乇 丕賮讴丕乇 賳賵蹖爻賳丿诏丕賳 賮乇丕賳爻賴貙 讴鬲丕亘 賲賯丿爻 乇丕 賲噩賲賵毓賴 丕蹖 丕夭 丕爻丕胤蹖乇 賵 丕賮爻丕賳賴 賴丕蹖 賮丕賯丿 賲亘賳丕蹖 鬲丕乇蹖禺蹖 亘賴 丨爻丕亘 賲蹖 丌賵乇丿賴 賵 诏賲丕賳 賲蹖 讴乇丿賳丿 乇賵夭诏丕乇蹖 讴賴 丕蹖賳 讴鬲丕亘 亘乇 丕賮讴丕乇 賲乇丿賲 丨讴賵賲鬲 賲蹖 讴乇丿 爻倬乇蹖 诏卮鬲賴 丕爻鬲.
鬲丕乇蹖禺 丿丕賳丕賳 賵 丿丕賳卮賲賳丿丕賳 丕夭 鬲賲丿賾賳 亘丕爻鬲丕賳蹖 亘丕亘賱 賵 賳蹖賳賵丕 賵 氐賵乇 丌诏丕賴 賳亘賵丿賳丿 賵 賱匕丕 乇賵丕蹖丕鬲 讴鬲丕亘 賲賯丿爻 乇丕 丕夭 卮讴賵賴 賵 毓馗賲鬲 鬲賲丿賾賳賴丕蹖 丌賳 爻乇夭賲蹖賳 賴丕 丕賮爻丕賳賴 賲蹖 倬賳丿丕卮鬲賳丿. 丕賲賾丕 賳丕诏賴丕賳 讴卮賮 讴丕賵卮賴丕蹖 亘丕爻鬲丕賳卮賳丕蹖蹖 丿乇 毓乇丕賯 丕賵囟丕毓 乇丕 丿诏乇诏賵賳 讴乇丿 賵...
鬲丕乇蹖禺 丿丕賳丕賳 賵 丿丕賳卮賲賳丿丕賳 丕夭 鬲賲丿賾賳 亘丕爻鬲丕賳蹖 亘丕亘賱 賵 賳蹖賳賵丕 賵 氐賵乇 丌诏丕賴 賳亘賵丿賳丿 賵 賱匕丕 乇賵丕蹖丕鬲 讴鬲丕亘 賲賯丿爻 乇丕 丕夭 卮讴賵賴 賵 毓馗賲鬲 鬲賲丿賾賳賴丕蹖 丌賳 爻乇夭賲蹖賳 賴丕 丕賮爻丕賳賴 賲蹖 倬賳丿丕卮鬲賳丿. 丕賲賾丕 賳丕诏賴丕賳 讴卮賮 讴丕賵卮賴丕蹖 亘丕爻鬲丕賳卮賳丕蹖蹖 丿乇 毓乇丕賯 丕賵囟丕毓 乇丕 丿诏乇诏賵賳 讴乇丿 賵...
February 23, 2011
When reading the Bible, you're not engaging in an activity 'normal people' do with their 'normal books.' The Bible isn't normal. It's an enigma. It's something out of place in our time, out of context. Produced in a literary world unlike our own, it's not strictly history and not strictly fiction. The challenge of understanding which is which, or when and why it was written is pretty well insurmountable with the helping hand of modern archaeology, but a damned nightmare without it.
Archaeologists Israel Finkelstein and Neil Silberman have put their heads together to provide the common man a survey of recent findings on the historicity of the Old Testament. What they have to offer is probably not a shock to scholars in the field, but it will be a fundamentalist nut shot. The picture of ancient Israel is different today than it was to us even a hundred years ago, and vastly different than the world the Bible portrays. Having dispensed with the fantastic legends of wandering wilderness hordes fleeing Egypt and lighting military campaigns through Canaan, the actual history of Israel unfolds very differently when looked at through the ruins.
Finkelstein and Silberman present firm challenges to more generally accepted popular notions. There is no evidence to suggest that a mass exodus of Hebrew slaves two million strong piled into Canaan one day (as it would have come as quite a surprise to the string of Egyptian army fortifications already in the country at the time). In fact, it seems now that what became Israel emerged naturally out of the existing population. Further on, if David ruled from Jerusalem, he did so from what amounted to little more than a hilltop village, later transformed in the minds of Judahite authors into the seat of a United Monarchy. And the monotheism it represented was more likely a later development around the time the Torah was being composed.
These and other iconoclastic revelations weave together 'Archaeology's new vision of ancient Israel and the origin of its sacred texts.' There still debate to be had on various topics, and those debates are happening, but in order to appreciate the biblical narrative, knowing its historical context鈥撯€搃ts real historical context鈥撯€搃s invaluable.
The Bible Unearthed is not an overly challenging read. Written for an audience not already versed in biblical history or scholarship, it presents the biblical version of events and then attempts to address the level of accuracy鈥撯€搘hich differs throughout鈥撯€搘ith the help of archaeological findings. Finkelstein and Silberman draw on a wealth of sources from the ancient Near East, illuminating their theories with the best evidence available. The whole truth may never be known about any ancient civilization, but through science we can glimpse that world, and hopefully then come to a better understanding of it.
Archaeologists Israel Finkelstein and Neil Silberman have put their heads together to provide the common man a survey of recent findings on the historicity of the Old Testament. What they have to offer is probably not a shock to scholars in the field, but it will be a fundamentalist nut shot. The picture of ancient Israel is different today than it was to us even a hundred years ago, and vastly different than the world the Bible portrays. Having dispensed with the fantastic legends of wandering wilderness hordes fleeing Egypt and lighting military campaigns through Canaan, the actual history of Israel unfolds very differently when looked at through the ruins.
Finkelstein and Silberman present firm challenges to more generally accepted popular notions. There is no evidence to suggest that a mass exodus of Hebrew slaves two million strong piled into Canaan one day (as it would have come as quite a surprise to the string of Egyptian army fortifications already in the country at the time). In fact, it seems now that what became Israel emerged naturally out of the existing population. Further on, if David ruled from Jerusalem, he did so from what amounted to little more than a hilltop village, later transformed in the minds of Judahite authors into the seat of a United Monarchy. And the monotheism it represented was more likely a later development around the time the Torah was being composed.
These and other iconoclastic revelations weave together 'Archaeology's new vision of ancient Israel and the origin of its sacred texts.' There still debate to be had on various topics, and those debates are happening, but in order to appreciate the biblical narrative, knowing its historical context鈥撯€搃ts real historical context鈥撯€搃s invaluable.
The Bible Unearthed is not an overly challenging read. Written for an audience not already versed in biblical history or scholarship, it presents the biblical version of events and then attempts to address the level of accuracy鈥撯€搘hich differs throughout鈥撯€搘ith the help of archaeological findings. Finkelstein and Silberman draw on a wealth of sources from the ancient Near East, illuminating their theories with the best evidence available. The whole truth may never be known about any ancient civilization, but through science we can glimpse that world, and hopefully then come to a better understanding of it.
September 4, 2024
This well-documented book puts the sacred text of the Bible into perspective.
Indeed, the archaeological discoveries do not confirm the sacred text. However, humanity has always needed spirituality, and even if the authors of the text ultimately write a mythology, the emptiness of the recommendations that too often the clergy have forgotten remains a beacon for everyone.
Indeed, the archaeological discoveries do not confirm the sacred text. However, humanity has always needed spirituality, and even if the authors of the text ultimately write a mythology, the emptiness of the recommendations that too often the clergy have forgotten remains a beacon for everyone.
November 2, 2020
Authors Israel Finkelstein and Neil Asher Silberman examine archaeological evidence in an effort to shine further light on the writing and creation of the first five books of the old testament of the Bible or the Pentateuch.
From a historical perspective, this book was fascinating to me.
"Recent developments in archaeology have finally allowed us to bridge the gap between the study of biblical texts and the archaeological finds. We can now see that the Bible is - along with distinctive pottery forms, architectural styles, and Hebrew inscriptions - a characteristic artifact that tells a great deal about the society in which it was produced. pg 22, ebook
This was the first time I had read a non-fiction book about the actual history of events and leaders from the Bible rather than a theological interpretation. This may have been one of the reasons why I enjoyed it so much, but, despite my inexperience with books on such topics, I still believe it is very well done.
The Bible Unearthed could be a challenging read for some. For example, it doesn't hesitate to look at potential political reasons for why the Bible was written and constructed in the manner that it was.
The authors also don't shy away from discussing when there is a lack of historical evidence for long-held assumptions or ideas.
"As far as we can see on the basis of the archaeological surveys, Judah remained relatively empty of permanent population, quite isolated, and very marginal right up to and past the presumed time of David and Solomon, with no major urban centers and with no pronounced hierarchy of hamlets, villages, and towns." pg 132
Religion doesn't seem to be a topic that invites inspection or examination. This book does, in my opinion, a brilliant job of looking at only the evidence.
From a historical perspective, this book was fascinating to me.
"Recent developments in archaeology have finally allowed us to bridge the gap between the study of biblical texts and the archaeological finds. We can now see that the Bible is - along with distinctive pottery forms, architectural styles, and Hebrew inscriptions - a characteristic artifact that tells a great deal about the society in which it was produced. pg 22, ebook
This was the first time I had read a non-fiction book about the actual history of events and leaders from the Bible rather than a theological interpretation. This may have been one of the reasons why I enjoyed it so much, but, despite my inexperience with books on such topics, I still believe it is very well done.
The Bible Unearthed could be a challenging read for some. For example, it doesn't hesitate to look at potential political reasons for why the Bible was written and constructed in the manner that it was.
The authors also don't shy away from discussing when there is a lack of historical evidence for long-held assumptions or ideas.
"As far as we can see on the basis of the archaeological surveys, Judah remained relatively empty of permanent population, quite isolated, and very marginal right up to and past the presumed time of David and Solomon, with no major urban centers and with no pronounced hierarchy of hamlets, villages, and towns." pg 132
Religion doesn't seem to be a topic that invites inspection or examination. This book does, in my opinion, a brilliant job of looking at only the evidence.
December 14, 2024
This fascinating, highly readable book challenges the historicity of many of the Hebrew Bible鈥檚 most familiar and powerful stories. The Patriarchs and their wanderings in Canaan, Moses and the Exodus, Joshua鈥檚 conquests of Canaan, the great, united Empire under David and Solomon 鈥� none of these survived the verdict of the archeological evidence. None are historical.
But this isn鈥檛 a negative book just attempting to strip away cherished beliefs. In following the evidence, the authors reveal fascinating facts not well known. We learn of the power and significance of the Northern Kingdom of Israel under the powerful Omri dynasty, which appears to be the actual model for the fabled glories of Solomon鈥檚 kingdom. We discover that there is historical evidence that King David existed (a monument references the House of David). Most importantly, we learn about when and how and why the Deuteronomistic history (the books of Deuteronomy, Joshua, Judges, Samuel, and Kings) was written, and what purpose these stories were meant to serve, and why they are still powerful and important.
While both of the books authors are archeologists and scholars, this is not a scholarly book. It is written for a popular, not a scholarly audience. At this it succeeds admirably, as it is a fast and fascinating read, delivering complex information while never becoming boring.
But this isn鈥檛 a negative book just attempting to strip away cherished beliefs. In following the evidence, the authors reveal fascinating facts not well known. We learn of the power and significance of the Northern Kingdom of Israel under the powerful Omri dynasty, which appears to be the actual model for the fabled glories of Solomon鈥檚 kingdom. We discover that there is historical evidence that King David existed (a monument references the House of David). Most importantly, we learn about when and how and why the Deuteronomistic history (the books of Deuteronomy, Joshua, Judges, Samuel, and Kings) was written, and what purpose these stories were meant to serve, and why they are still powerful and important.
While both of the books authors are archeologists and scholars, this is not a scholarly book. It is written for a popular, not a scholarly audience. At this it succeeds admirably, as it is a fast and fascinating read, delivering complex information while never becoming boring.
September 5, 2014
This has been a fascinating excursion into the ancient history of Israel, Judah and the emergence of the Jewish people as an identifiable group who emerged from all the peoples of Canaan.
Matching the archaeological record with the historical narratives of the bible, the authors show that much of what the so-called Abrahamic religions (Christianity, Islam and Judaism itself) hold as central stories of creation, settlement, exile and Exodus from Egypt were written in about the 7th century BC and wove together myth, oral history and doctrine to support the Jewish state of Judah.
The great buildings of David and Solomon referred to in the Bible do not date from the eras at which those kings probably lived, but from periods of Assyrian occupation. There is no evidence of early enslavement in Egypt at the time it was supposed to happen, and no evidence of the conquest of Canaan by the Jews after Moses, And so on.
Finkelstein and Silberman are deeply interested in the emergence of an identifiable Jewish culture in something like its modern form - and this dates to the written codification of the Pentateuch and in particular the Deuteronomic histories of the 7th century BC.
They end the main part of the book (there are extensive appendices) by saying that 'the Bible's integrity and, in fact, its historicity, not not depend on any particular "proof" of any of its particular events or personalities. ... the power of the biblical saga stems from its being a compelling and coherent narrative expression of the timeless theme of a people's liberation, continuing resistance to oppression, and quest for social equality.
...In specific historical terms, we now know that the Bible's epic saga first emerged as a response to the pressures, difficulties, challenges and hopes faced by the tiny kingdom of Judah in the decades before its destruction and the even tinier Temple community in Jerusalem' in the period after the exile in Babylon.
One of the most interesting things for me was to see how the history of rise and fall of kings was linked retrospectively to their adherence to the single-god doctrine that finally came to be the dominant form of Jewish worship. Good king (believer in one God and destroyer of idols) and the country prospers; bad king (worships other gods and allows others to do so) and the land is invaded and suffers.
Highly recommended for anyone interested in the ancient or modern history of the Middle East, and the history of religion.
Matching the archaeological record with the historical narratives of the bible, the authors show that much of what the so-called Abrahamic religions (Christianity, Islam and Judaism itself) hold as central stories of creation, settlement, exile and Exodus from Egypt were written in about the 7th century BC and wove together myth, oral history and doctrine to support the Jewish state of Judah.
The great buildings of David and Solomon referred to in the Bible do not date from the eras at which those kings probably lived, but from periods of Assyrian occupation. There is no evidence of early enslavement in Egypt at the time it was supposed to happen, and no evidence of the conquest of Canaan by the Jews after Moses, And so on.
Finkelstein and Silberman are deeply interested in the emergence of an identifiable Jewish culture in something like its modern form - and this dates to the written codification of the Pentateuch and in particular the Deuteronomic histories of the 7th century BC.
They end the main part of the book (there are extensive appendices) by saying that 'the Bible's integrity and, in fact, its historicity, not not depend on any particular "proof" of any of its particular events or personalities. ... the power of the biblical saga stems from its being a compelling and coherent narrative expression of the timeless theme of a people's liberation, continuing resistance to oppression, and quest for social equality.
...In specific historical terms, we now know that the Bible's epic saga first emerged as a response to the pressures, difficulties, challenges and hopes faced by the tiny kingdom of Judah in the decades before its destruction and the even tinier Temple community in Jerusalem' in the period after the exile in Babylon.
One of the most interesting things for me was to see how the history of rise and fall of kings was linked retrospectively to their adherence to the single-god doctrine that finally came to be the dominant form of Jewish worship. Good king (believer in one God and destroyer of idols) and the country prospers; bad king (worships other gods and allows others to do so) and the land is invaded and suffers.
Highly recommended for anyone interested in the ancient or modern history of the Middle East, and the history of religion.
January 18, 2008
Convincing presentation by two Israeli scholars of the lack of archeological evidence supporting the Bible as an historical account, and the large amount of evidence contradicting the Biblical account of history. The authors' hypothesis of the Biblical account's origins and motives is separate from this overwhelming amount of data pointing to the Bible as largely historical fiction.
April 24, 2016
Bible plus archaeology equals a rip-snortin' romp through centuries of dogma, tradition, and guesstimations writ in stone. No axes to grind to be found here, but if you're a Literalist, this probably isn't for you. Most others will learn a lot.
March 16, 2009
A good read! I really enjoyed this book. It is well written and moves along nicely. Using the scientific facts of archaeology in Isreal, it pulls the rug right out from Kings David and Solomon, and replaces it with an understanding of what really happened, where the Isrealis really came from, and why was the Old Testament written the way it was if it isnt the truth.
April 10, 2008
For a born again Atheist, this was priceless... great read and certainly puts things into perspective
November 4, 2012
This was a really smooth read 鈥撎齜eautifully and concisely written. I've been a fan for some years of Werner Keller's , and it still has a lot of good material on the archaeology of the Bible. But Finkelstein and Silberman take the scholarship into the 21st century. A tremendous amount of archaeology has been done in Israel since Keller's book was written (1960s) and last revised (early 1980s). This allows Finkelstein and Silberman to overturn many of Keller's conclusions, and provide definitive answers to many of the core mysteries about the Old Testament. Did the Patriarchs exist? Who were the first Israelites and where did they come from? Did the Exodus really happen? Did Joshua actually invade and conquer Canaan? Were Solomon and David great kings who ruled a powerful and united Kingdom of Israel? And most important: Why was the Bible written? And when? Whose interests was it meant to further? All these topics are addressed, and settled in a very convincing way. Apparently, there has been some controversy about the conclusions of this book, and I'd like to read some of those criticisms to get a more rounded view. But if you are interested in the Old Testament, this book will transform your view of it, and take your insight to a much deeper level.
August 28, 2021
This book was quite interesting. It compared the history of Israel from the Scriptures to archaeological evidence and known writings of the time. It theorizes that some of the stories in the Bible are actually metaphors and compares the stories to what was actually happening at around the estimated time of the writing of the Books of Moses. It also theorizes that since some of what the Bible states regarding Israel/Judah does not match up with archaeological evidence, that it was more of an idealized version of what they wanted based on local legends and kingly ambitions.
If you are interested in history and archaeology, I recommend that you read this book.
If you are interested in history and archaeology, I recommend that you read this book.
Read
April 1, 2016Among the most popular introductory level books on any biblical subject ever written. Just be a little bit careful, Finkelstein works in his "low chronology" without preface, which is good for his inteded audience, but bad for a broader view, as it remains contentious. It's worth picking up to help spot where he does so.
October 12, 2013
First published in 2001, Archaeologists Israel Finkelstein and Neil Asher Silberman's fine book will challenge people with an orthodox view of the Bible because, as the archaeological record shows, many of the events recorded in it,did not take place quite as the narrative says.
As Finkelstein and Silberman 鈥� both archaeologists 鈥� show, the archaeological record tells a very different story from the traditionally accepted one. Their story is more believable and, as it turns out, more accurate than the orthodox view of the Bible is historically pretty accurate, and events like Joshua鈥檚 battle against Jericho, the Exodus, and the great kingdoms of David and Solomon were true. Archaeology shows that they could not be, because there is no record of them where and when there should be.
鈥淭he power of the biblical saga,鈥� they write 鈥渆loquently expresses the deeply rooted sense of shared origins, experiences, and destiny that every human community needs in order to survive鈥� (page 318). The biblical saga is woven together from myth, folktale, origin and hero stories, songs and poetry from different times creating a story that met the political needs of specific times. 鈥淭he authors and editors of the Deuteronomistic History and parts of the Pentateuch gathered and reworked the most precious traditions of the people of Israel to gird the nation for the great national struggle that lay ahead鈥� (page 283). What was needed was 鈥渁 great national epic of liberation for all the tribes of Israel, against a great and domineering pharaoh, whose realm was uncannily similar to its geographical details to that of鈥� pharaoh Pammetichus, who reigned during the 7th century BCE.
The archaeological record shows conclusively that the great events of Hebrew history (the Exodus, the origins of Abraham, Isaac and Jacob/Yaakov, the great kingdoms of David and Solomon) did not happen as written, and that there was no place in geography called 鈥淓den鈥� where God once wandered in the forest. Biblical history 鈥渨as not history writing in the modern sense. It was a composition simultaneously ideological and theological鈥� (page 284). In other words, the Deuteronomistic History and the Bible itself are compilations woven together over time to tell the religious and cultural story of a people, much in the way that the Popul Vuh (Book of the People) 鈥� a collection of mythistorical narratives of the Post Classic Quich茅 kingdom in Guatemala's western highlands 鈥� were collected.
This is not a point of view that will go down well with fundamentalists who insist on making science conform to their literalistic reading of the Bible as accurate history. But it makes the Bible 鈥� these ancient stories 鈥� more acceptable to people like me because it makes the narrative more real and 鈥渢rue鈥� as myths are 鈥渢rue鈥�. And in ancient times, myth and factual events were more often interwoven than not. George Washington, for instance, didn鈥檛 have to actually chopped down a cherry tree for me to understand the 鈥渢ruth鈥� of the story 鈥� that George Washington could be trusted because, when asked about the tree, he told the truth.
Reading the Bible this way, it is easy to place various parts of the narrative within their historic context (such as specific dress and dietary rules) rather than having to see them as truths-for-all-time-and-all-people, as the literalists see them. I found the book both fascinating and a joy to read.
As Finkelstein and Silberman 鈥� both archaeologists 鈥� show, the archaeological record tells a very different story from the traditionally accepted one. Their story is more believable and, as it turns out, more accurate than the orthodox view of the Bible is historically pretty accurate, and events like Joshua鈥檚 battle against Jericho, the Exodus, and the great kingdoms of David and Solomon were true. Archaeology shows that they could not be, because there is no record of them where and when there should be.
鈥淭he power of the biblical saga,鈥� they write 鈥渆loquently expresses the deeply rooted sense of shared origins, experiences, and destiny that every human community needs in order to survive鈥� (page 318). The biblical saga is woven together from myth, folktale, origin and hero stories, songs and poetry from different times creating a story that met the political needs of specific times. 鈥淭he authors and editors of the Deuteronomistic History and parts of the Pentateuch gathered and reworked the most precious traditions of the people of Israel to gird the nation for the great national struggle that lay ahead鈥� (page 283). What was needed was 鈥渁 great national epic of liberation for all the tribes of Israel, against a great and domineering pharaoh, whose realm was uncannily similar to its geographical details to that of鈥� pharaoh Pammetichus, who reigned during the 7th century BCE.
The archaeological record shows conclusively that the great events of Hebrew history (the Exodus, the origins of Abraham, Isaac and Jacob/Yaakov, the great kingdoms of David and Solomon) did not happen as written, and that there was no place in geography called 鈥淓den鈥� where God once wandered in the forest. Biblical history 鈥渨as not history writing in the modern sense. It was a composition simultaneously ideological and theological鈥� (page 284). In other words, the Deuteronomistic History and the Bible itself are compilations woven together over time to tell the religious and cultural story of a people, much in the way that the Popul Vuh (Book of the People) 鈥� a collection of mythistorical narratives of the Post Classic Quich茅 kingdom in Guatemala's western highlands 鈥� were collected.
This is not a point of view that will go down well with fundamentalists who insist on making science conform to their literalistic reading of the Bible as accurate history. But it makes the Bible 鈥� these ancient stories 鈥� more acceptable to people like me because it makes the narrative more real and 鈥渢rue鈥� as myths are 鈥渢rue鈥�. And in ancient times, myth and factual events were more often interwoven than not. George Washington, for instance, didn鈥檛 have to actually chopped down a cherry tree for me to understand the 鈥渢ruth鈥� of the story 鈥� that George Washington could be trusted because, when asked about the tree, he told the truth.
Reading the Bible this way, it is easy to place various parts of the narrative within their historic context (such as specific dress and dietary rules) rather than having to see them as truths-for-all-time-and-all-people, as the literalists see them. I found the book both fascinating and a joy to read.
December 3, 2021
Good book, but with a suicidal flaw.
Of course, he is right: no archeological evidence of the exodus and many other stories. An of course he is right too that the small evidence that we have indicates a different history, maybe happened an exodus but not as indicated in the bible.
But he is too incautious to write that: new genetics maps, new archeological evidence from other lands, new methods could change the picture, so you can't jump too easy to draw any conclusion.
That also affects my lecture on the book: he has evidence that David and Solomon legends are mostly flawed, and written by the survivors. Only that may be new evidence could contradict these findings.
So is an excellent book, but way too ambitious in their conclusions.
Of course, he is right: no archeological evidence of the exodus and many other stories. An of course he is right too that the small evidence that we have indicates a different history, maybe happened an exodus but not as indicated in the bible.
But he is too incautious to write that: new genetics maps, new archeological evidence from other lands, new methods could change the picture, so you can't jump too easy to draw any conclusion.
That also affects my lecture on the book: he has evidence that David and Solomon legends are mostly flawed, and written by the survivors. Only that may be new evidence could contradict these findings.
So is an excellent book, but way too ambitious in their conclusions.
February 12, 2013
I don't understand how a subject so fascinating could be so boring! There were lots of new historical facts I had never considered and discrepancies between the Bible and archeological research that I didn't know about presented in this book. Despite this, most of the book passed in a blur of kings, dates, wars and disinterest.
May 7, 2023
archeology shows no evidence for the exodus, joshua battles, the glorious kingdom of solomon, or lots of other hebrew myths. judean tribes were backward peasants whose priests created the myths to validate king josiah in unifying israel. very interesting, but not as good as who wrote the bible.
February 10, 2024
This book is a careful analysis of the archaeological evidence for events in what the authors call the Bible, by which they mean what the Christian tradition refers to as the Old Testament. Their conclusion is that there was no Abraham, no Moses, and no violent conquest of Canaan. There was indeed a collapse of Canaanite culture, but -
鈥淭he emergence of early Israel was an outcome of the collapse of Canaanite culture, not its cause. And most of the Israelites did not come from outside Canaan 鈥� they emerged from within it.鈥�
Camels were not widely used in the ancient Near East till after 1000 BC. There were no Philistines before 1200 BC. There are a great many anachronisms in the patriarchal narratives which are clues that it was really composed in, and reflects, a much later period:
鈥淭he most evocative and consistent details in the Exodus story come from the seventh century BC - six hundred years after the events were supposed to have taken place.鈥�
The Exodus from Egypt, in other words, is a myth, along with so much else. The historical kernel of the Old Testament lies in the Kingdom of Judah: the poorer, weaker, more rural, and less influential southern neighbour of the Kingdom of Israel 鈥� which rose to (brief) prominence after the destruction of the Northern Kingdom by the Assyrians in 722 BC. The biblical narratives are therefore an exaltation of the religious and political reforms of King Josiah of Judah (640- 609 BC) and a projection into the past of the particular ideological concerns of his circle. David and Solomon existed: but they were not the mighty rulers depicted in the Bible, more like hill chieftains. The House of Omri in the northern Kingdom was the real focus of power and splendour, till it was overthrown.
This is all fascinating stuff and it is pretty convincingly argued. At one point the great biblical archaeologist (and Catholic priest) Ronald de Vaux is quoted:
鈥淚f the historical faith of Israel is not founded in history, such faith is erroneous鈥�.and our faith is also.鈥�
This book does not necessarily demolish religious faith (if that is what you have). For there clearly was a historical Israel 鈥� and the authors point out that despite all the cultural continuities and discontinuities of communities in the ancient Holy Land, there is one very old and intriguing difference: some places had pig bones in their rubbish heaps, and some places did not. You can still be persuaded by this book and be persuaded by some form of religious faith which traces its roots to the Bible. It鈥檚 just that you will need to adjust or reject many of the things the traditional understanding has thought to be true.
I liked this book but I am not giving it more than three stars. This is partly because it is not as revolutionary as it claims to be: it is really only an analysis of what most biblical scholars have known since long before it was written. And a lot of it is already out of date (there is no consideration of the latest DNA evidence, for example). Also, it could do with some proper illustrations and end notes. And most of all, any book which confines itself to mere archaeology can never do full justice to the subject. I am persuaded by the book鈥檚 central thesis 鈥� that the Old Testament is essentially seventh century BC Kingdom of Judah propaganda 鈥� but where does that leave a fragment like the Song of Miriam in Exodus 15: 18-20 -
鈥淪ing ye to the Lord, for he hath triumphed gloriously:
The horse and his rider hath he thrown into the sea.鈥�
Most scholars agree this is possibly the oldest fragment in the entire Bible, certainly much older than the seventh century BC 鈥� maybe six hundred years older. Certainly, the Josianic reformers incorporated it in their much later narrative 鈥� but where did it first arise, and to what does it refer? My own money is that it is not about Moses parting the Red Sea 鈥� as the book of Exodus claims 鈥� but an echo of an ancient Canaanite cultic song with a fertility context, to do with the conflict between the storm god Baal and Yam the chaos god of the sea. But this kind of literary evidence is not considered by a study focussed on the material evidence.
鈥淭he emergence of early Israel was an outcome of the collapse of Canaanite culture, not its cause. And most of the Israelites did not come from outside Canaan 鈥� they emerged from within it.鈥�
Camels were not widely used in the ancient Near East till after 1000 BC. There were no Philistines before 1200 BC. There are a great many anachronisms in the patriarchal narratives which are clues that it was really composed in, and reflects, a much later period:
鈥淭he most evocative and consistent details in the Exodus story come from the seventh century BC - six hundred years after the events were supposed to have taken place.鈥�
The Exodus from Egypt, in other words, is a myth, along with so much else. The historical kernel of the Old Testament lies in the Kingdom of Judah: the poorer, weaker, more rural, and less influential southern neighbour of the Kingdom of Israel 鈥� which rose to (brief) prominence after the destruction of the Northern Kingdom by the Assyrians in 722 BC. The biblical narratives are therefore an exaltation of the religious and political reforms of King Josiah of Judah (640- 609 BC) and a projection into the past of the particular ideological concerns of his circle. David and Solomon existed: but they were not the mighty rulers depicted in the Bible, more like hill chieftains. The House of Omri in the northern Kingdom was the real focus of power and splendour, till it was overthrown.
This is all fascinating stuff and it is pretty convincingly argued. At one point the great biblical archaeologist (and Catholic priest) Ronald de Vaux is quoted:
鈥淚f the historical faith of Israel is not founded in history, such faith is erroneous鈥�.and our faith is also.鈥�
This book does not necessarily demolish religious faith (if that is what you have). For there clearly was a historical Israel 鈥� and the authors point out that despite all the cultural continuities and discontinuities of communities in the ancient Holy Land, there is one very old and intriguing difference: some places had pig bones in their rubbish heaps, and some places did not. You can still be persuaded by this book and be persuaded by some form of religious faith which traces its roots to the Bible. It鈥檚 just that you will need to adjust or reject many of the things the traditional understanding has thought to be true.
I liked this book but I am not giving it more than three stars. This is partly because it is not as revolutionary as it claims to be: it is really only an analysis of what most biblical scholars have known since long before it was written. And a lot of it is already out of date (there is no consideration of the latest DNA evidence, for example). Also, it could do with some proper illustrations and end notes. And most of all, any book which confines itself to mere archaeology can never do full justice to the subject. I am persuaded by the book鈥檚 central thesis 鈥� that the Old Testament is essentially seventh century BC Kingdom of Judah propaganda 鈥� but where does that leave a fragment like the Song of Miriam in Exodus 15: 18-20 -
鈥淪ing ye to the Lord, for he hath triumphed gloriously:
The horse and his rider hath he thrown into the sea.鈥�
Most scholars agree this is possibly the oldest fragment in the entire Bible, certainly much older than the seventh century BC 鈥� maybe six hundred years older. Certainly, the Josianic reformers incorporated it in their much later narrative 鈥� but where did it first arise, and to what does it refer? My own money is that it is not about Moses parting the Red Sea 鈥� as the book of Exodus claims 鈥� but an echo of an ancient Canaanite cultic song with a fertility context, to do with the conflict between the storm god Baal and Yam the chaos god of the sea. But this kind of literary evidence is not considered by a study focussed on the material evidence.
December 17, 2014
賰鬲丕亘 兀賰丕丿賷賲賷 賷爻鬲丨賯 丕賱賯乇丕亍丞 丕賱賲鬲兀賳賷丞貙 賷鬲賳丕賵賱 丕賱賯氐氐 丕賱鬲賵乇丕鬲賷丞 賲賳 亘丕亘 毓賱賲 丕賱丌孬丕乇 賵丕賱鬲丕乇賷禺 丕賱賱匕丕賳 賷禺鬲氐 亘賴賲丕 賲丐賱賮丕 丕賱賰鬲丕亘: 廿爻乇丕卅賷賱 賮賳賰賱卮鬲丕賷賳 賵賳賷賱 爻賷賱亘乇賲丕賳.
賷丨丕賵賱 丕賱賰鬲丕亘 賲毓丕賱噩丞 丕賱賯氐丞 丕賱鬲賵乇丕鬲賷丞 賲賳 亘丕亘 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞貙 賮賷賳爻賮 賲丕 賱丕 賷賲賰賳 賯亘賵賱賴 賵賷丐賰丿 賲丕 賷賲賰賳 兀賳 賷鬲胤丕亘賯 賲毓 丕賱丌孬丕乇 丕賱賲賵噩賵丿丞 (賵賱賵 賮乇囟賷丕)貙 賵賷賳鬲賯丿 丕賱賰鬲丕亘 丕賱賳馗乇賷丕鬲 丕賱爻丕亘賯丞 丨賵賱 丕賱丿禺賵賱 丕賱廿爻乇丕卅賷賱賷 賱兀乇囟 賰賳毓丕賳 賵賳賲胤 賴匕丕 丕賱丿禺賵賱貙 賵賷丐賰丿 丕賱賰鬲丕亘 毓賱賶 賮賰乇丞 兀爻丕爻賷丞 賲賮丕丿賴丕 兀賳 丕賱鬲賵乇丕丞 賰購鬲賽亘鬲 賮賷 丕賱賯乇賳 丕賱爻丕亘毓 賯.賲 賵鬲賲鬲 氐賷丕睾丞 丕賱賯氐氐 丕賱鬲賷 賷丨鬲賵賷賴丕 亘孬賯丕賮丞 賵賱睾丞 賵囟賲賳 馗乇賵賮 丕賱賯乇賳 丕賱爻丕亘毓 丕賱爻賷丕爻賷丞 賵丕賱丕賯鬲氐丕丿賷丞 賵丕賱丕噩鬲賲丕毓賷丞.
兀賴賲 丕賱賳賯丕胤 丕賱鬲賷 賷卮賰賰 亘賴丕 丕賱賰鬲丕亘 賴賷:
- 禺乇賵噩 廿亘乇丕賴賷賲 賲賳 兀賵乇 賵丿禺賵賱賴 廿賱賶 賮賱爻胤賷賳 賵賯氐丞 丕賱丌亘丕亍貙 亘丕賱胤乇賷賯丞 丕賱鬲賷 賵囟毓鬲 賮賷 爻賮乇 丕賱禺乇賵噩 賱兀賳 匕賱賰 賷鬲毓丕乇囟 賲毓 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞 賵賲毓 丕賱鬲丕乇賷禺貙 賵賷毓鬲亘乇 兀賳 爻亘亘 丕禺鬲賷丕乇 兀賵乇 賴賵 賲賳 賵囟毓 丕賱毓丕卅丿賷賳 賲賳 丕賱爻亘賷 賵亘爻亘亘 鬲兀孬乇賴賲 亘丕賱丨囟丕乇丞 丕賱亘丕亘賱賷丞 丕賱爻丕卅丿丞 丨賷賳賴丕.
- 丕賱禺乇賵噩 賲賳 賲氐乇 亘丕賱胤乇賷賯丞 丕賱鬲賷 賵乇丿鬲 賮賷 丕賱鬲賵乇丕丞 賱毓丿賲 丕賲賰丕賳賷丞 賲胤丕亘賯鬲賴丕 賲毓 丕賱噩睾乇丕賮賷丕 賵丕賱鬲丕乇賷禺 賵丕賱丌孬丕乇.
- 兀賳賴 賱丕 兀孬乇 賱賲賲賱賰丞 丿丕賵丿 賵爻賱賷賲丕賳 丕賱毓馗賷賲丞 賮賷 丕賱賮鬲乇丞 丕賱鬲賷 賵乇丿鬲 賮賷 丕賱鬲賵乇丕丞 賵兀賳 丕賱賯丿爻 賮賷 鬲賱賰 丕賱賮鬲乇丞 賱賲 鬲賰賳 廿賱丕 賯乇賷丞 氐睾賷乇丞.
- 賷賳丕賯卮 亘卮賰賱 賲爻鬲賮賷囟 丕賱丌孬丕乇 丕賱鬲賷 賵噩丿鬲 賮賷 賲賳胤賯丞 丕賱噩賱賷賱 (賵丕賱鬲賷 鬲毓鬲亘乇 賲賲賱賰丞 廿爻乇丕卅賷賱 賮賷 丕賱鬲賵乇丕丞) 賵賲丕 賷爻賲賶 亘賲賳胤賯丞 賲噩丿賵 賵賷賳鬲賯丿 丕賱毓丿賷丿 賲賳 丕賱賮乇囟賷丕鬲 丕賱鬲賷 亘賳賷鬲 毓賱賶 丕賱賯氐氐 丕丕賱鬲賵乇丕鬲賷丞 丨賵賱 丕賱賳馗丕賲 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷 賵丕賱丿賷賳賷 賵胤乇賷賯丞 鬲兀爻賷爻賴 賵賳賲賵賴 賵氐賵賱丕 賱丕賳賴賷丕乇賴 賵賷丨丕賵賱 亘賳丕亍 爻賷賳丕乇賷賵賴丕鬲 噩丿賷丿丞 兀賰孬乇 丕賳爻噩丕賲丕 賲賳 賵噩賴丞 賳馗乇 丕賱賲丐賱賮賷賳 賲毓 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞.
- 賷鬲賳丕賵賱 賮鬲乇丞 賲丕 亘毓丿 爻賯賵胤 丕賱賲賲賱賰丞 丕賱卮賲丕賱賷丞 賵氐毓賵亘丞 賲胤丕亘賯丞 丕賱賯氐丞 丕賱鬲賵乇丕鬲賷丞 賵丕鬲爻丕毓 賲賲賱賰丞 賷賴賵匕丕 賲孬賱丕 賰賲丕 噩丕亍 賮賷 丕賱鬲賵乇丕丞 賲毓 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞.
賯胤毓 丕賱賰丕鬲亘丕賳 卮賵胤丕 賰亘賷乇丕貙 賵兀馗賴乇丕 卮噩丕毓丞 賱丕 賷賲賰賳 丕賳賰丕乇賴丕 賮賷 賳賯丿 賲丨鬲賵賷丕鬲 丕賱鬲賵乇丕丞 賵丕毓鬲亘丕乇賴丕 賲丐賱賮丕鬲 賵囟毓鬲 賮賷 賵賯鬲 賲鬲兀禺乇 毓賳 鬲丕乇賷禺 丨丿賵孬賴丕 (廿賳 賰丕賳鬲 丨丿孬鬲) ..
兀賳氐丨 亘賯乇丕亍丞 丕賱賰鬲丕亘貙 賵丕賱鬲賮賰賷乇 賲賱賷丕 賮賷 丕賱兀賮賰丕乇 丕賱鬲賷 賷胤乇丨賴丕貙 賵賵囟毓賴丕 囟賲賳 丕胤丕乇 兀賰亘乇 亘賯乇丕亍丞 賰鬲亘 兀禺乇賶 賮賷 賳賮爻 丕賱賲噩丕賱 爻賵丕亍 賱毓賱賲丕亍 鬲賵乇丕鬲賷賷賳 丌禺乇賷賳 兀賵 賱賰鬲丕亘 毓乇亘 丕噩鬲賴丿賵丕 賮賷 賴匕丕 丕賱賲噩丕賱 賲孬賱 賰賲丕賱 丕賱氐賱賷亘賷 賵賮乇噩 丿賷亘 賵禺丕氐丞 賮丕囟賱 丕賱乇亘賷毓賷 丕賱匕賷 鬲賲賰賳 賲賳 丕賷噩丕丿 丕賱賲爻乇丨 丕賱亘丿賷賱 賵丕賱兀賰孬乇 丕賯賳丕毓丕 賱兀丨丿丕孬 丕賱鬲賵乇丕丞.
賷丨丕賵賱 丕賱賰鬲丕亘 賲毓丕賱噩丞 丕賱賯氐丞 丕賱鬲賵乇丕鬲賷丞 賲賳 亘丕亘 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞貙 賮賷賳爻賮 賲丕 賱丕 賷賲賰賳 賯亘賵賱賴 賵賷丐賰丿 賲丕 賷賲賰賳 兀賳 賷鬲胤丕亘賯 賲毓 丕賱丌孬丕乇 丕賱賲賵噩賵丿丞 (賵賱賵 賮乇囟賷丕)貙 賵賷賳鬲賯丿 丕賱賰鬲丕亘 丕賱賳馗乇賷丕鬲 丕賱爻丕亘賯丞 丨賵賱 丕賱丿禺賵賱 丕賱廿爻乇丕卅賷賱賷 賱兀乇囟 賰賳毓丕賳 賵賳賲胤 賴匕丕 丕賱丿禺賵賱貙 賵賷丐賰丿 丕賱賰鬲丕亘 毓賱賶 賮賰乇丞 兀爻丕爻賷丞 賲賮丕丿賴丕 兀賳 丕賱鬲賵乇丕丞 賰購鬲賽亘鬲 賮賷 丕賱賯乇賳 丕賱爻丕亘毓 賯.賲 賵鬲賲鬲 氐賷丕睾丞 丕賱賯氐氐 丕賱鬲賷 賷丨鬲賵賷賴丕 亘孬賯丕賮丞 賵賱睾丞 賵囟賲賳 馗乇賵賮 丕賱賯乇賳 丕賱爻丕亘毓 丕賱爻賷丕爻賷丞 賵丕賱丕賯鬲氐丕丿賷丞 賵丕賱丕噩鬲賲丕毓賷丞.
兀賴賲 丕賱賳賯丕胤 丕賱鬲賷 賷卮賰賰 亘賴丕 丕賱賰鬲丕亘 賴賷:
- 禺乇賵噩 廿亘乇丕賴賷賲 賲賳 兀賵乇 賵丿禺賵賱賴 廿賱賶 賮賱爻胤賷賳 賵賯氐丞 丕賱丌亘丕亍貙 亘丕賱胤乇賷賯丞 丕賱鬲賷 賵囟毓鬲 賮賷 爻賮乇 丕賱禺乇賵噩 賱兀賳 匕賱賰 賷鬲毓丕乇囟 賲毓 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞 賵賲毓 丕賱鬲丕乇賷禺貙 賵賷毓鬲亘乇 兀賳 爻亘亘 丕禺鬲賷丕乇 兀賵乇 賴賵 賲賳 賵囟毓 丕賱毓丕卅丿賷賳 賲賳 丕賱爻亘賷 賵亘爻亘亘 鬲兀孬乇賴賲 亘丕賱丨囟丕乇丞 丕賱亘丕亘賱賷丞 丕賱爻丕卅丿丞 丨賷賳賴丕.
- 丕賱禺乇賵噩 賲賳 賲氐乇 亘丕賱胤乇賷賯丞 丕賱鬲賷 賵乇丿鬲 賮賷 丕賱鬲賵乇丕丞 賱毓丿賲 丕賲賰丕賳賷丞 賲胤丕亘賯鬲賴丕 賲毓 丕賱噩睾乇丕賮賷丕 賵丕賱鬲丕乇賷禺 賵丕賱丌孬丕乇.
- 兀賳賴 賱丕 兀孬乇 賱賲賲賱賰丞 丿丕賵丿 賵爻賱賷賲丕賳 丕賱毓馗賷賲丞 賮賷 丕賱賮鬲乇丞 丕賱鬲賷 賵乇丿鬲 賮賷 丕賱鬲賵乇丕丞 賵兀賳 丕賱賯丿爻 賮賷 鬲賱賰 丕賱賮鬲乇丞 賱賲 鬲賰賳 廿賱丕 賯乇賷丞 氐睾賷乇丞.
- 賷賳丕賯卮 亘卮賰賱 賲爻鬲賮賷囟 丕賱丌孬丕乇 丕賱鬲賷 賵噩丿鬲 賮賷 賲賳胤賯丞 丕賱噩賱賷賱 (賵丕賱鬲賷 鬲毓鬲亘乇 賲賲賱賰丞 廿爻乇丕卅賷賱 賮賷 丕賱鬲賵乇丕丞) 賵賲丕 賷爻賲賶 亘賲賳胤賯丞 賲噩丿賵 賵賷賳鬲賯丿 丕賱毓丿賷丿 賲賳 丕賱賮乇囟賷丕鬲 丕賱鬲賷 亘賳賷鬲 毓賱賶 丕賱賯氐氐 丕丕賱鬲賵乇丕鬲賷丞 丨賵賱 丕賱賳馗丕賲 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷 賵丕賱丿賷賳賷 賵胤乇賷賯丞 鬲兀爻賷爻賴 賵賳賲賵賴 賵氐賵賱丕 賱丕賳賴賷丕乇賴 賵賷丨丕賵賱 亘賳丕亍 爻賷賳丕乇賷賵賴丕鬲 噩丿賷丿丞 兀賰孬乇 丕賳爻噩丕賲丕 賲賳 賵噩賴丞 賳馗乇 丕賱賲丐賱賮賷賳 賲毓 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞.
- 賷鬲賳丕賵賱 賮鬲乇丞 賲丕 亘毓丿 爻賯賵胤 丕賱賲賲賱賰丞 丕賱卮賲丕賱賷丞 賵氐毓賵亘丞 賲胤丕亘賯丞 丕賱賯氐丞 丕賱鬲賵乇丕鬲賷丞 賵丕鬲爻丕毓 賲賲賱賰丞 賷賴賵匕丕 賲孬賱丕 賰賲丕 噩丕亍 賮賷 丕賱鬲賵乇丕丞 賲毓 丕賱賲賵噩賵丿丕鬲 丕賱兀孬乇賷丞.
賯胤毓 丕賱賰丕鬲亘丕賳 卮賵胤丕 賰亘賷乇丕貙 賵兀馗賴乇丕 卮噩丕毓丞 賱丕 賷賲賰賳 丕賳賰丕乇賴丕 賮賷 賳賯丿 賲丨鬲賵賷丕鬲 丕賱鬲賵乇丕丞 賵丕毓鬲亘丕乇賴丕 賲丐賱賮丕鬲 賵囟毓鬲 賮賷 賵賯鬲 賲鬲兀禺乇 毓賳 鬲丕乇賷禺 丨丿賵孬賴丕 (廿賳 賰丕賳鬲 丨丿孬鬲) ..
兀賳氐丨 亘賯乇丕亍丞 丕賱賰鬲丕亘貙 賵丕賱鬲賮賰賷乇 賲賱賷丕 賮賷 丕賱兀賮賰丕乇 丕賱鬲賷 賷胤乇丨賴丕貙 賵賵囟毓賴丕 囟賲賳 丕胤丕乇 兀賰亘乇 亘賯乇丕亍丞 賰鬲亘 兀禺乇賶 賮賷 賳賮爻 丕賱賲噩丕賱 爻賵丕亍 賱毓賱賲丕亍 鬲賵乇丕鬲賷賷賳 丌禺乇賷賳 兀賵 賱賰鬲丕亘 毓乇亘 丕噩鬲賴丿賵丕 賮賷 賴匕丕 丕賱賲噩丕賱 賲孬賱 賰賲丕賱 丕賱氐賱賷亘賷 賵賮乇噩 丿賷亘 賵禺丕氐丞 賮丕囟賱 丕賱乇亘賷毓賷 丕賱匕賷 鬲賲賰賳 賲賳 丕賷噩丕丿 丕賱賲爻乇丨 丕賱亘丿賷賱 賵丕賱兀賰孬乇 丕賯賳丕毓丕 賱兀丨丿丕孬 丕賱鬲賵乇丕丞.
February 24, 2016
Dr. Finkelstein sure whipped up some controvery with this book - but you gotta give the guy credit for looking at something so ancient under a new lens.
March 9, 2011
A brilliant book that demonstrates the essentially mythical nature of much of biblical history. Finkelstein and Silberman convincingly make use of archaeological evidence and biblical scholarship to illuminate the origins of the core of the Hebrew Bible. The conclusions may prove provocative to some but, as an atheist, this book is a wonderful introduction to an awesome literary tradition that can frighten away those without faith unless it is properly understood how, where and why these stories first emerged.
February 4, 2023
A cynical but persuasively argued account of the history of the Old Testament.
It begins by analyzing the stories of Genesis, Exodus and the conquest of Canaan, determining whether any accounts therein can be verified in the archeological record. The answer is essentially no, but rather a preponderance of evidence points to these stories being written in the 8th century BC around the time of King Josiah of Judah. This was a deliberate act in which history was not so much as recorded as it was manufactured, with political goals in mind. By incorporating distant memories and shared folktales, a narrative is woven which presents a common identity for the people of Judah and the neighboring people of Israel. Not only does this stake Judah's claim on the once prosperous neighboring region of Israel, but also furthered the ends of the monotheistic religious reform movement centered around YHWH. With the invasion of Babylon shortly thereafter and the exile of a large portion of Judah, this newly crafted chronicle becomes the pillar around which the displaced community centers their identity. Modifications and additions are made to make sense of this catastrophe both during the exiled period as well as during the period of return.
Constant references are made to the archeological record to justify the above claims as well as to disprove the more literal interpretations of the Bible. I found particularly interesting the revisionist take on David's kingdom of Judah in comparison to the Kingdom of Israel. What we see is that Judah was a provincial backwater during the time of David and the successive generations. Instead of a United monarchy under David, the only semblance of a kingdom can be found in the north, in Israel. Contrary to the biblical account Ahab and Jezebel appear to have been among the most successful leaders of a joint kingdom. Thus the story of Kings is in some sense nothing more than a jealous daydream of a less prosperous neighbor.
It begins by analyzing the stories of Genesis, Exodus and the conquest of Canaan, determining whether any accounts therein can be verified in the archeological record. The answer is essentially no, but rather a preponderance of evidence points to these stories being written in the 8th century BC around the time of King Josiah of Judah. This was a deliberate act in which history was not so much as recorded as it was manufactured, with political goals in mind. By incorporating distant memories and shared folktales, a narrative is woven which presents a common identity for the people of Judah and the neighboring people of Israel. Not only does this stake Judah's claim on the once prosperous neighboring region of Israel, but also furthered the ends of the monotheistic religious reform movement centered around YHWH. With the invasion of Babylon shortly thereafter and the exile of a large portion of Judah, this newly crafted chronicle becomes the pillar around which the displaced community centers their identity. Modifications and additions are made to make sense of this catastrophe both during the exiled period as well as during the period of return.
Constant references are made to the archeological record to justify the above claims as well as to disprove the more literal interpretations of the Bible. I found particularly interesting the revisionist take on David's kingdom of Judah in comparison to the Kingdom of Israel. What we see is that Judah was a provincial backwater during the time of David and the successive generations. Instead of a United monarchy under David, the only semblance of a kingdom can be found in the north, in Israel. Contrary to the biblical account Ahab and Jezebel appear to have been among the most successful leaders of a joint kingdom. Thus the story of Kings is in some sense nothing more than a jealous daydream of a less prosperous neighbor.
December 27, 2010
Thanks to the archaeological findings of recent decades, we now know a lot more about the historicity of the Bible than we did 50 years ago. The Patriarchs seem to have never existed, and the Exodus and the conquest of Canaan never to have taken place; the stories about them are full of anachronisms that make sense only around the 7th century BCE: domesticated camels, Egypt fearing an invasion from the east, Edom being a kingdom, Joseph being sold to traders in Arabian goods. Imagine a ballad set in Kievan Rus where Ilya Muromets smokes tobacco and battles Crimean Tatars! The original Hebrews seem to have been hilltop pastoralists who were not ethnically distinct from lowlander Canaanites; their garbage pits contain no pig bones, which means that they did not eat pork; modern Jews who do not eat pork follow a very ancient archeologically attested tradition. There has in fact been a kingdom of Judah ruled by the dynasty of David, and a much richer kingdom of Israel ruled by the dynasty of Omri, which engaged in building projects rivaled only by the building projects of Herod the Great almost a thousand years later; there is no evidence that the two were ever politically unified. In the late 8th century BCE, the Assyrian Empire conquered Israel and deported a minority of its residents elsewhere; it conquered most of Judah, besieged Jerusalem but did not take it. Around 100 years later the Assyrian Empire collapsed, King Josiah of Judah decided to expand into the former kingdom of Israel, and needed an ideological-theological justification for this; it was at his court that the Deuteronomist decided to prevent the falsification of history to the detriment of Judah's interests, and assembled old stories about patriarchs, chiefs and kings into the more-or-less coherent narrative that we now know as the Hebrew Bible.
October 15, 2024
Un libro excelente que describe los descubrimientos arqueol贸gicos realizados en oriente medio desde los a帽os '70 y la forma en que 茅stos han cambiado la interpretaci贸n de los anteriores para desmontar historias b铆blicas.
No se trata de que desmienta aquellos sucesos claramente mitol贸gicos por violar las leyes de la f铆sica, sino aquellos como el 茅xodo o la monarqu铆a dav铆dica que tradicionalmente se han considerado ecos de una historia real (y que por ello han servido para interpretar y datar hallazgos arqueol贸gicos).
As铆, el libro describe un oriente medio en el que los jud铆os son de origen cananeo, en el que David no es m谩s que un caudillo de tribus que no llega a construir un reino (en el sentido de una entidad pol铆tica unificada con una administraci贸n) y en el que todas estas historias son reescritas (o inventadas) en el s. VII a.e.c. por Jos铆as para justificar su reinado.
El libro va m谩s all谩, interpretando los escritos postexiliares, la imposici贸n del monote铆smo o el cambio en la forma en que el pueblo jud铆o interpreta la voluntad de su dios para adecuarla a los sucesos que tienen lugar despu茅s del s. VII. a.e.c.
Una lectura imprescindible para todo el que quiera realizar una aproximaci贸n cr铆tica al judeocristianismo.
No se trata de que desmienta aquellos sucesos claramente mitol贸gicos por violar las leyes de la f铆sica, sino aquellos como el 茅xodo o la monarqu铆a dav铆dica que tradicionalmente se han considerado ecos de una historia real (y que por ello han servido para interpretar y datar hallazgos arqueol贸gicos).
As铆, el libro describe un oriente medio en el que los jud铆os son de origen cananeo, en el que David no es m谩s que un caudillo de tribus que no llega a construir un reino (en el sentido de una entidad pol铆tica unificada con una administraci贸n) y en el que todas estas historias son reescritas (o inventadas) en el s. VII a.e.c. por Jos铆as para justificar su reinado.
El libro va m谩s all谩, interpretando los escritos postexiliares, la imposici贸n del monote铆smo o el cambio en la forma en que el pueblo jud铆o interpreta la voluntad de su dios para adecuarla a los sucesos que tienen lugar despu茅s del s. VII. a.e.c.
Una lectura imprescindible para todo el que quiera realizar una aproximaci贸n cr铆tica al judeocristianismo.
January 7, 2009
The authors of The Bible Unearthed successfully collate new findings and information that has been known for awhile to present clear and concise rethinking of The Old Testament at the time of kings and Biblical archaeology in general. Once the confirmation bias of the Bible in one hand and a trowel in the other has been removed,and modern scientific techniques applied, the Old Testament can be set in the context of politics and nation building rather than a history in the traditional sense.
The authors themselves characterise the book as :
"our attempt to formulate a new archaeological vision of ancient Israel in which the Bible is one of the most important artifacts and cultural achievements [but] not the unquestioned narrative framework into which every archaeological find must be fit."
Well worth reading.
The authors themselves characterise the book as :
"our attempt to formulate a new archaeological vision of ancient Israel in which the Bible is one of the most important artifacts and cultural achievements [but] not the unquestioned narrative framework into which every archaeological find must be fit."
Well worth reading.
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