“The Archaeological Evidence for the Bible is Non-Existent!”
The archaeological evidence of the Bible is scarce. In fact, it is non-existent. After 200 years of Christian archaeologists digging up the whole Middle East, they haven’t found any proof of the Exodus of the Jews from Egypt, Hebrew Slaves or the Ten Plagues. NONE!!! And this from a nation of people who wrote EVERYTHING down in stone!! And Sinai has no proof of any large group of people travelling through it EVER!!! The first evidence correlating to the biblical story doesn’t appear in Canaan archaeology until around 100 years before the Babylonian Captivity (around 600 BC).
This lack of evidence includes persons such as David and Solomon who should be recorded in other nations and supposedly lived relatively close to those who wrote the Bible in the Babylonian Captivity around 500 B.C.
In the words of Shakespeare, “Methinks thou dost protest too much.” It is true that we would like to have more archaeological evidence than we now have. But of course, from an archaeologist’s perspective, this is always the case. Further, your assertion that no evidence exists, is an overstatement which cannot be substantiated. And it is not accepted by the majority of those scholars who are active in the Levant. I would suspect that you are reading a narrow spectrum of archaeologists who support your desired conclusions. And there are many European and Israeli archaeologists along with Christian ones who do not share your opinion nor that of those you apparently are reading. Let me give you some examples from these scholars who feel there is substantial evidence mitigating against such a pessimistic stand.
I will start here, because there is no doubt that we see clear evidence of Egyptian culture, language, etc., imbedded in both the Old Testament and archaeology. As you may know, the lingua franca (official language) used by Heads of State and commerce was Akkadian cuneiform. Assyria, Babylon, and Egypt all conversed with each other in this language. It is a northern Semitic language. If the Israelites actually spent 400 years as slaves in Egypt, we would expect this familiarity of Egyptian language and culture among the Israelites. And if Moses was a real person–a Hebrew brought up in the Royal Egyptian family–he would have probably been tri-lingual, and able to converse in Hebrew, Egyptian and Akkadian.
We find abundant evidence of an Egyptian heritage and influence throughout the Pentateuch, Joshua, and Judges. As stated above, we would like more archaeological corroboration to clearly identify Biblical names, places, events, etc. For some areas the evidence is strong. For others, it is either sparse, or nonexistent. I will elaborate on this later in considering Jerusalem, but will state here the premise that an absence of archaeological data does not necessarily mean there is none. Perhaps we have the wrong site (historical Mt. Sinai is an example). Or perhaps we just haven’t dug in the right place. To argue vigorously from “silence” is not strong proof.
We do have some indications of Egyptian influence on two biblical elements: the Tabernacle/construction described in Exodus 25-27; 36-38, and the arrangement of the Israelite travel/military camp. The order of the camp and the order of the march are laid out in great detail in Numbers 2. Much of what Egyptian archaeologists have discovered pertaining to the above find many similarities in the structures/construction/arrangement of the various war camps of the Pharaohs.
The desert Tabernacle of the Bible (Exodus 26) is described as one of elaborate design of gold, silver, bronze, wood, linen, goats’ hair and leather. It so happens that this desert tent is also the centerpiece of every Egyptian war camp, but it serves as Pharaoh’s personal, special tent, not a religious shrine.
The best example comes from a famous battle (at Kadesh) between Ramesses II and the Hittite nation around 1275 B.C. This is one of the most momentous battles in antiquity and the best documented…at Thebes, Karnak, Luxor, Abydos and Abu Simbel–on papyrus and stone, in both poetic and prose forms. The best pictorial is found at Abu Simbel. The parallels between Ramesses’ camp and the biblical Tabernacle, beginning with the dimensions, are striking.
- The camp forms a rectangular courtyard twice as long as it is wide.
- The main entrance is located in the middle of the short walls.
- A road from the entrance leads directly to a two chamber tent: a reception compartment and directly behind it Pharaoh’s chamber. It too has a 2:1 ratio.
- The tent and camp lie on an east/west axis with the entrance on the east.
- In pharaoh’s inner tent is representation on each side of the winged falcon god Horus.
- Their wings cover the pharaoh’s golden throne in the same manner that the wings of the Cherubim covered Yahweh’s golden throne/ark (Exodus 35:18-22).
Given your assumption that the Old Testament didn’t materialize until the Persian period (fifth century B.C.), we would expect Mesopotamian influence, but we do know from several palatial reliefs found at Nineveh that the Assyrians had a very different form of military camp. The camp’s perimeter is always oval in shape and the form of the king’s tent bears little resemblance to the Tabernacle. Where would these sixth century B.C. “authors” come up with this accurate, Egyptian-oriented detail/description seven centuries removed?
I won’t elaborate on this (unless you want documentation), but the Ark of the Covenant in the Holy of Holies, its design, materials, and portability, so graphically designed in Exodus 25:19-22, is also mirrored in Egyptian funerary structures to a high degree of detail.
Another remarkable example is to compare three cities mentioned in Numbers 22 (Dibon); Numbers 13:22; Joshua 10:36,37; Judges 1:10 (Hebron); and Judges 4-5 (Qishon). These passages all describe a well-known, well-traveled road (the Arabah) in the Transjordan from the southern tip of the Dead Sea to the plains of Moab (opposite Jericho). This is not to be confused with the great north-south Kings Highway (also mentioned in the Bible) which stretched from northern Arabia to Syria.
Although Thomas Thompson and other “Rejectionists” claim these cities didn’t exist in the late Bronze Age II (1400-1200 B.C.), we have extra-biblical evidence that they did. You may know that the Pharoahs recorded, along with their achievements and military exploits, maps and the names of roads, geographical data, etc. We get a rather full picture of this road over time by several pharaohs who mention/describe this specific road on their victory monuments.
The first comes from Thutmosis III (1504-1450 B.C)., who mentions four towns/cities along this road which are also found in the Bible: Iyyim, Dibon, Abel, and Jordan. The second and third come from Amenophis III (1387-1350 B.C.) and Ramesses II (c. 1379-1212 B.C.)–found on the west side of the great hall at Karnak. He mentions two of the names found in the Bible. Further evidence comes from the Moabite stone (ninth century B.C.).
I could go into more detail about this if you are interested, but to summarize what I’m saying, there is evidence from independent and varied sources that such places existed several centuries before the proposed dates of the Exodus. Consider this comparison:
|Late Bronze Egyptian Name||Biblical Name||Modern Name|
|(Yamm) ha-Malach||Melah (“Salt”)||Yam ha-Melach|
|Heres/Hareseth||Heres/Hareseth||Kerak (CH = K)|
If you will look at Numbers 33:45-50, you would have to say in light of the above that this is a pretty impressive and credible piece of ancient historical writing, and most Bible scholars still consider it so. Its exacting specificity and precision of detail strongly indicates that the ancient historian who wrote it had at least had sources that accurately preserved the memory of a road (and cities along its route) used in very early times dating clear back to Late Bronze Age II.
On the face of it, we would have to reject Thomas Thompson (et al.)’s conclusion that no such cities existed at the proposed time of the Exodus. The places mentioned in the Biblical accounts did in fact exist at the time. None of these pieces of information were fabricated centuries later. There would be no purpose to include them (or make them up).
I am not going to spend any time trying to convince you that Moses was an historical person, but I would like to refer you to an Egyptian stele in the temple at Thebes which gives us the earliest known mention of Israel. It is a 7.5 foot high funerary monument of Pharaoh Merneptah, who ruled from 1213 to 1203 B.C. As you may know, these monuments outlined a Pharaoh’s lifetime accomplishments and were written (or dictated) by him for his tombstone prior to his death. He refers to conquering Israel (among others) and says, “Israel is laid waste, his seed (people) is not.” Israel is referred to as “a people,” that is, they were already known and acknowledged as a distinct ethnic group at that time! In my mind, this reference provides persuasive, early evidence against those who argue that there was not a distinct people called the Israelites until after the Babylonian Captivity in the sixth century B.C. (600 years later–ridiculous!)
I will be discussing the Amarna Letters (14th century B.C.) in another context later, but will here state that a people designated as the “Hab(or p)iru” (i.e., Habiru) in the Amarna Letters (14th Century B.C.) is still considered by many scholars to be a possible, additional mention of the Hebrews.
Another substantial line of evidence comes from discoveries of a new community in the central hill country of Canaan which sprang up late in the 13th to the 11th centuries B.C. Some 300 small, agricultural villages are now known. They are new in the archaeological record and have certain identifying characteristics which include the layout of the village and the signature (Israel: four-room houses, pottery, and the absence of pig bones, which are numerous at other sites in trans-Jordan, and the coastal towns [Philistines, Phoenicians]). The above layouts of village and town fit exactly the biblical descriptions found in Joshua, Judges, and Samuel. These newcomers also brought with them new agricultural technology not evidently known heretofore by the Canaanites living there when the Israelites arrived. And it has been pointed out that this new community did not evolve over time (natural, gradual population increase), but rather, migrated into the area more rapidly, and they almost exclusively chose new sites to build, instead of taking over existing Canaanite dwellings, and well away from their urban areas.
This new people introduced the terracing of hills for their agricultural needs, which were carefully designed with retaining walls (rock) to take advantage of all rainfall (as well as available springs) coming down to these areas of rocky, sloping terrain. These villages stretch all the way from the hills of the lower Galilee in the north to the Negev in the south. Population estimates at the end of the Bronze age in this area numbered 12,000 (13th century) but grew rapidly to about 55,000 in the 12th century B.C., and then to about 75,000 in the 11th century B.C.
As I mentioned above, another uniqueness in these settlements is that their food system was found by archaeologists to be void of pig bones in excavated remains. This is another indication of a particular, ethnic/religious community. And religiously, there is also a complete absence of any kind of temple, sanctuary, or shrine, and also of any stone idols (deities). This assemblage is sufficiently homogeneous and distinctive to warrant some kind of designation, or label. If not Israel, WHO? Archaeologist William Dever has suggested naming this 12th to 11th century assemblage of individuals as “proto-Israelites.”
David, Solomon, and Jerusalem
As you may know, there is a hot debate going on among archaeologists concerning the tenth century B.C., the purported time of the United Kingdom under David and his son, Solomon. Are they historical figures, or did some author(s) invent these mythical persons centuries later? And what can be said about Jerusalem? There is very little archaeological evidence to substantiate that it existed in the tenth century B.C. as described in the Bible. This has led a small group of archaeologists to conclude David and Solomon never existed, and Jerusalem was not the thriving royal capital of the Israelites. I will develop this in more detail later, but I first want to say again that an absence of evidence does not necessarily and automatically bring us to conclude nothing was going on in the tenth century B.C. at Jerusalem. This is an argument from silence. There are alternative explanations. First of all, the most likely place where Jerusalem’s public buildings and important monuments would be located is on the Temple Mount, which for obvious reasons (Arab occupation), cannot be excavated. Thus, the most important area for investigation to uncover possible confirmation for David and Solomon is off limits to us.
Secondly, even those areas which are partially available to excavate–the ridge known as the City of David, for example–was continuously settled from the tenth to the sixth centuries B.C. Destructions leave a distinct mark in the archaeological record. But where there is continuous occupation (i.e. conqueror after conqueror) we would not expect to find remains of earlier building activity for the simple reason that Jerusalem was built on terraces and bedrock. Each new conqueror destroyed what was underneath, robbed and reused stones from earlier structures, and set its foundations again on solid rock.
We mostly have Herod to thank for our present inaccessibility to what lies underneath the flat, massive platform of today’s Temple Mount when he began construction in 20/19 B.C. To accomplish this task of leveling, it is estimated that roughly 1.1 million cubic feet of rock was removed from the northeast corner and was used in the southeastern corner to first fill in a portion of the Kidron Valley and then raise up 150 feet from bedrock with fill to level that side!
So we would not expect to find abundant remains of earlier strata (though there are a few indications [capitals, columns, masonry] of Herod’s Temple). For these reasons it is dangerous and misleading to draw negative inferences from the lack of archaeological evidence.
Fortunately, however, we do have another means of testing what was happening in Jerusalem even before the tenth century B.C. It comes from the Amarna Letters (14th century B.C.) where Jerusalem (referred to as “Urusalim”) is specifically mentioned. These 300 documents, written in Akkadian cuneiform, are mostly diplomatic correspondence from local rulers in Canaan to two Pharoahs–Amenophis III [1391-1353] and Amenophis IV (also known as Akhenaten) [1353-1337]. At this time Canaan was under Egyptian hegemony, and Jerusalem was ruled by a local king, or vassal.
It is clear from these documents that 400 years before our century in question (tenth century B.C.), Jerusalem was a capital city over a considerable area, and we are told it had a palace, a court with attendants and servants, a temple, and scribes who had charge of diplomatic correspondence with Egyptian authorities. Six letters were sent by the king of Jerusalem to the pharaohs, which confirm a diplomatic sophistication of his court and the quality of his scribe.
Apart from these crucial letters, we find the archaeological evidence to confirm this history both opaque and nil. Scholars would never have guessed from their excavations of Jerusalem that any scribal activity took place there in Late Bronze Age II. We should not be surprised at this, however. From the standpoint of location, elevation, climate, water sources, and defense, Jerusalem is, and always has been, by far the most choice and desirable place for occupation and settlement. That being the case, we should be surprised if we found no indication of ancient activity there.
The truth of the matter is we must realize how little has been recovered; and perhaps how little can ever be recovered from ancient Jerusalem. There is very little from the 17th century, the 16th century, 15th, 14th, 13th, 12th, 11th, 10th, or the 9th century B.C.! Or to put it in other terms, we have little archaeological evidence of Jerusalem for the Late Bronze Age or Iron Age I or from the first couple of centuries of Iron Age II–a period of a thousand years!
But it isn’t totally void of evidence. The “Stepped Stone” Structure on the eastern ridge of the city of David, the oldest part of Jerusalem, is a mammoth, five-story support for some unknown structure above it. It measures 90 feet high and 130 feet long. The dates given to it by archaeologists range from the late 13th to the late 10th centuries. But whatever the exact date will turn out to be within these centuries, this structure shows that Jerusalem could boast of an impressive architectural achievement(s) and had a population large enough to engage in such huge public works projects. This structure dates to David’s time, or earlier. Contrary to some archaeologists who claim “no evidence,” some 10th century pottery has been found, though not in great abundance (which holds true for all the other centuries at Jerusalem). Milat Ezar also dates a black juglet found which dates to the tenth century. Ezar also dates the fortifications and gate just above its location as also tenth century B.C.
Granted, the Jerusalem of the United Monarchy was not as grand or glorious as Herod’s Jerusalem, but the alternative conclusion that the city was abandoned for a thousand years on the basis of the paucity of archaeological evidence, seems to me to be very improbable. And I reach this conclusion, not on any Biblical evidence, but quite apart from it.
A further example comes from the fifth century B.C., and specifically the rebuilding of the Temple and walls of Jerusalem by Ezra and Nehemiah after the Babylonian captivity (when the Persians allowed the Jews to return). The Temple is assumed not to have been anything beyond a very modest structure. In fact, it was never even referred to by the Jews as the “Second Temple” and was demolished when Herod began his project in the first century B.C. But there is little doubt that Nehemiah’s wall was constructed, even though almost no trace of it has been found in excavations. Jerusalem of the Persian period is known only from fills and building fragments and is mainly identified because it is sandwiched between the debris from the Iron Age and the Hellenistic periods. This is another example of the difficulty in recovering strata that developed peacefully and did not end with some catastrophic construction, and thus another caution against drawing negative conclusions from negative archaeological evidence. I will come back to this with some conclusions after we have considered David and Solomon.
David and Solomon
With respect to David, until recently no historical, archaeological evidence has been available to deny or confirm if he lived. But in 1993, the discovery by excavator Avraham Biran of a stone slab (and two additional fragments of same) at the ancient Tel Dan near Mt. Hermon contains an extra-biblical reference to David. The specific words are “Beth David,” or, “House of David.” This is a formulaic term frequently used, not just by Israel, but by all peoples throughout the Levant to describe a particular dynasty–their own, or other States (political entities). A small group of archaeologists have rejected it out of hand, and some have even suggested that it is probably a forgery planted by Avraham Biran himself! In reality, the inscription was found, in situ, in secondary use, that is, reused and inserted into the outer wall of a gate that was destroyed in the eighth century B.C. by the Assyrians. Paleographically, experts date it to the ninth century B.C.
The discovery of this artifact presents a terrible problem for the archaeologists you appear to have been reading, because this is a non-Israelite source, outside the Bible, that refers to the dynasty, or “House” of David.
There are two other possible indications (not yet conclusive) which mention David. Kenneth Kitchen (University of Liverpool) makes a strong case for a mention of David by pharaoh Sheshonq I in the tenth century B.C. It is in the temple of Amun at Karnak. This pharaoh is mentioned in I Kings 14:25 (Hebrew: Shishak). The exact letters are dvt. In the transliteration of words from one Semitic language to another, d and t are often used interchangeably. We have a clear example of this from the sixth century B.C. in a victory inscription of an Ethiopic ruler who is celebrating his triumphs. He quotes two of David’s Psalms (19 and 65), and the reference is unmistakably to the Biblical king David. Here too the t is used rather than the d. Granted, this is sixth century, but it shows an Ethiopic king was aware of and refers to David as a real person and two of his literary efforts.
An additional reference comes from the Moabite Stone (which is not yet completely deciphered). It is also called the Mesha Stele, which is contemporaneous with the Tel Dan inscription (ninth century B.C.) Andre Lemaire, the eminent French paleographer, believes he has detected a reference to the House of David on the Mesha Stele.
With respect to Solomon, we can pretty well document when he ruled (and) died by comparing the King Lists of the Assyrians and the Egyptians with each other as well as with various kings of Judah, of Israel, of Egypt, and Assyria mentioned in Kings, Chronicles, and the Prophets of the O.T.
Astronomy helps us here. The Assyrians recorded a solar eclipse during the reign of Assur-dan III, and modern astronomers have calculated a firm date that it occurred in 763 B.C. We have from Assyria a record of 261 continuous years, with names and dates of kings as well as the noting of any important events which occurred during each year. We thus have a “peg” for a long line of Assyrian rulers from 910 to 649 B.C.
There is no controversy about the Divided kingdom. At some historical time (Solomon’s death–930 B.C.) the United Kingdom split, with Reheboam, Solomon’s son, ruling as king of Judah in the south, and simultaneously, Jeroboam I assumed rule of northern Palestine and became the first king of Israel.
Solomon’s son, Rehoboam (his reign: 931-913 B.C.) is not mentioned by name in Egyptian or Assyrian records (like Ahab Jehu, and Jereboam, etc), but we have a very clear and accurate Egyptian chronology of the ten kings of the XXII Dynasty, beginning with Shoshenq I (Shisack in Hebrew)’s invasion of Israel (926,925 B.C.) during the time of Reheboam’s reign. (Cf. I Kings 14:35,36; II Chronicles 12:1-9 where this king and this event are recorded.) Both Egyptian and Bible chronologies mirror one another!
We are talking history here. The Bible records this invasion during Rehoboam’s reign. Shoshenq chronology confirms the event. And if we can point with accuracy to an event which occurred at the very time the Bible designates Reheboam and his reign, what assumptions should we come to about the history immediately preceding it? If Rehoboam is an historical figure, why do we assume arbitrarily that his father (Solomon) is a fictitious/mythical character just because we haven’t yet been fortunate enough to find archaeological confirmation? Until recently we have said the same thing for a time about many of the items/people/places mentioned above. Again, lack of evidence does not equal “myth.”
In the ninth century B.C., Shalmaneser III (859-824 B.C.) mentions two kings of Israel: Ahab (872-853 B.C.) in 853 B.C.and Jehu (841-818 B.C.) in 841 B.C. Using the Assyrian dates, we can count back the years from 853 B.C. 78 years and arrive at the year of Solomon’s death and the beginning of the reigns of both Reheboam and and Jeroboam I (931/930 B.C.) The Biblical chronology mirrors these dates. Now, without written records of some kind, how could this clever author(s) of the fifth century B.C., who purportedly conjured up all of this, create such a detailed chronology with such accuracy?
I am not going to go into more detail about Solomon which ties into the hot debate over the tenth century B.C. These involve for example Megiddo, Gezer, and Hazor which the Bible attributes to Solomon with their impressive renovations during this century. We are told in the Bible that Solomon married pharaoh’s daughter and gave Gezer to him as her dowry (1 Kings 3:1; 7:8; 9:16,24; 11:1). This Pharaoh was probably Siamun (979-960 B.C.).
In summary, all indications are that Solomon’s life took place in the middle of the tenth century B.C. (970-930). Using the Egyptian and Assyrian king lists, which agree with the Biblical royal chronologies, we can pinpoint Solomon’s death: 930/931 B.C. We find at this time that the pharaohs were marrying their daughters to various foreign rulers. There is no reason to reject the premise that mini-empires such as David’s and Solomon’s could flourish in the centuries between 1200-900 B.C. when the power of the two great empires (Egypt and Assyria) began to and did wane.
I do not think one can make a good case that some Hellenistic writer from 300 B.C. would possess the resources/information at that late date to write with such accuracy of the United Kingdom as we find from the biblical sources.
I have borrowed liberally from a host of archaeologists to respond to your question. I have not taken the time to document/footnote all this material which has come from numerous, well-known archaeologists from Europe, Israel, and the U.S.A.
If you would read a wider spectrum of scholars you will find the vast majority reject your major premise on these areas. I can document all of this if necessary.