Por Ariel David. Haaretz, julio 26, 2021.
The reason we haven’t found traces of the United Monarchy of David and Solomon is because they ruled over a kingdom of nomads, top researcher posits. But many of his colleagues balk.
A top Israeli archaeologist has sparked bitter debate with a controversial theory suggesting that there really was a great Israelite monarchy ruled by the kings David and Solomon, after all. The new hypothesis contrasts with the prevailing theory in mainstream scholarship, that even if such rulers existed, they were monarchs of a tiny backwater.
The proposed new paradigm adds to the ceaseless discussion on how much of the Bible is a true story, much of which has focused on the fabled “United Monarchy” and its semi-mythological rulers in the early Iron Age (or early First Temple period, if one prefers a refence to the biblical chronology).
Erez Ben-Yosef, a professor at Tel Aviv University, charges that his fellow archaeologists suffer from an “architectural bias,” which leads them to recognize the existence of ancient states only when they leave behind majestic ruins.
This has been one of the cornerstones for the “No United Monarchy” camp, which points to the paucity of prominent remains from the time.
However, Ben-Yosef now suggests that what we do have is evidence that around 3,000 years ago, in the time of King David, much of the Levant was occupied by powerful and sophisticated political entities created by nomadic tribes. David and Solomon could have ruled over vast territories and populations that were still overwhelmingly non-sedentary. These would have left few stone buildings behind, meaning that the absence of archeological remains cannot be used to disprove the biblical narrative of the United Monarchy, Ben-Yosef argues.
O Solomon, where art thou?
Many scholars are not welcoming the idea. Critics accuse Ben-Yosef of charging into a loaded topic like a bull in a china shop and dismissing decades of painstaking research in archaeology and biblical scholarship without having the appropriate background in either field.
There have been screaming matches at conferences and now, in the academic equivalent of pistols at dawn, volleys of arguments are being exchanged in scholarly journals, with the latest article by Ben-Yosef being published earlier in July.
Chief among Ben-Yosef’s detractors is Israel Finkelstein, one of the world’s top biblical archaeologists, who has been at the forefront of a more critical approach to the historicity of the holy text.
The debate on how much of the Bible is a true story has been raging for centuries, but in recent decades it has narrowed mostly on the story of David’s alleged United Monarchy, which, based on the biblical chronology, would have been in its heyday in the 10th century B.C.E.
So the big remaining question is whether these two kingdoms were once unified in the great monarchy of David and Solomon described in the Bible. Scholars thought it was so, until, in the 1990s, research largely spearheaded by Finkelstein showed that impressive remains at sites across the Levant, which had once been attributed to Solomon’s building prowess, actually date to the ninth century B.C.E. or later, to the time of the breakaway Kingdom of Israel.
There was, in short, no sign in the archaeological record in Jerusalem or elsewhere of the United Monarchy, Finkelstein and his fellow skeptics argued. If David and Solomon did exist as kings of Judah, they only ruled over a small, marginal kingdom, which was aggrandized by later biblical authors.
Since then, more conservative archaeologists have been scrambling to prove this paradigm wrong by unearthing architecture that could be dated to the time of David and Solomon. And while they have met with some success, those finds are still highly contested, and do not a great empire make.
This is the highly charged context into which Ben-Yosef has chosen to throw his theory, which he has been publicizing over the last few years, including with an article in Haaretz.
“Both critical and conservative archaeologists think the same way: if we find a big wall David’s kingdom was big and if we don’t find a big wall David’s kingdom was very small,” he says. “Everyone is following the same misconception, based on a huge preconception about nomads in the region, who are usually compared to modern Bedouins and are seen as incapable of creating sophisticated states without settling down and building large cities.”
Ben-Yosef’s theory is based not on the direct study of the ancient Israelites, but on his years of research in the copper mines at Timna and at other desert sites in the Aravah Valley, which runs along Israel and Jordan’s southern border. In this vast desert landscape, Ben-Yosef and his colleagues have uncovered signs of a technologically advanced operation that extracted and smelted thousands of tons of copper in the early Iron Age (12th-9th centuries B.C.E.), exporting the metal as far as Egypt and Greece.
All this prosperity, which occurred right at the supposed time of King David, was not accompanied by the construction of impressive settlements in the Aravah Valley: the only architecture that archaeologists have found there are some fortifications protecting the copper production sites.
This has led Ben-Yosef to speculate that, during the Early Iron Age, the southern deserts of the Levant, and their precious resources, were controlled by a largely nomadic kingdom, a nation of tribes and tent-dwellers who nonetheless managed to unite and control a vast territory.
So far so good, as most scholars, including Finkelstein, agree that Ben-Yosef’s work has revolutionized our knowledge of the southern Levant in the early Iron Age and that there was indeed some kind of desert polity running things in the Aravah Valley at that time.
But discussions arise with how Ben-Yosef identifies this polity and his attempt to apply his findings to biblical interpretation and other peoples in the region, particularly the ancient Israelites.
Ben-Yosef identifies the desert polity of the Aravah Valley as a tribal confederation of the biblical Edomites, thus indirectly confirming the biblical assertion that there were “kings who reigned in the land of Edom before any king reigned over the children of Israel.” (Genesis 36:31)
Now, just as for the kingdoms of Israel and Judah, there is firm evidence of the existence of an Edomite kingdom from the 8th century B.C.E. onwards, whose people inhabited settlements in the highlands of today’s southern Jordan. But there is no such evidence for the early Iron Age, when the copper mines in the Aravah were active, notes Finkelstein.
“It is not impossible that Edom already existed before, but there is no evidence for it and the Bible uses many toponyms to describe regions somewhere in the southern deserts, like Midian, Amalek, Paran and Teman, so what about these other options?” he asks.
For Ben-Yosef, the idea that the Edomite kingdom only arose at a time when settlements appear in the archaeological record is another manifestation of what he calls the “architectural bias.” He also notes that Egyptian papyri in the Late Bronze Age, at the turn of the 13th century B.C.E., already identified a group of nomads from the desert of the southern Levant with the name “Edom” – so calling the polity operating in the region by this name is simply the most parsimonious solution, even if we ignore the Bible, he says.
To your tents, Israel!
Whatever the name of the “proto-Edomite” state, the real question is whether Ben-Yosef’s conclusions can be generalized.