The Bible Unearthed en.wikipedia.org/wiki/The_Bible_Unearthed https://youtube/watch?v=O5RfScpEcZ8 From Wikipedia, the free encyclopedia This articles lead section may not adequately summarize key points of its contents. Please consider expanding the lead to provide an accessible overview of all important aspects of the article. (July 2014) The Bible Unearthed Bible Unearthed.jpg Dust-jacket for The Bible Unearthed Author Israel Finkelstein and Neil Asher Silberman Country United States Language English Subject Archaeology Publisher Free Press Publication date 2001 Media type Print (Hardback) Pages 385 pp ISBN ISBN 978-0-684-86912-4 OCLC 44509358 Dewey Decimal 221.9/5 21 LC Class BS621 .F56 2001 The Bible Unearthed: Archaeologys New Vision of Ancient Israel and the Origin of Its Sacred Texts[1] is a 2001 book about the archaeology of Israel and its relationship to the origins of the Hebrew Bible. The authors are Israel Finkelstein, Professor of Archaeology at Tel Aviv University, and Neil Asher Silberman, a contributing editor to Archaeology Magazine. Contents [hide] 1 Methodology 2 Content 2.1 Ancestors and anachronisms 2.2 Origin of the Israelites 2.3 David and Solomon or the Omrides? 2.4 Hezekiah and monolatry 2.5 Josiah and the birth of the Bible 3 Reception 4 See also 5 Notes 6 Bibliography 7 External links Methodology[edit] The methodology applied by the authors is historical criticismwith an emphasis on archaeology. Writing in the website of The Bible and Interpretation, the authors describe leur approche as one dans lequel the Bible is one of les plus importants artifacts and cultural achievements [but] not the unquestioned narrative framework dans lequel every découverte archéologique must être en forme . Their principal argument is that: [2] “ ...an archaeological analysis of the patriarchal, conquest, judges, and United Monarchy narratives [shows] that while there is no compelling archaeological evidence for any of them, there is clear archaeological evidence that places the stories themselves in a late 7th-century BCE context. ” On the basis of this evidence they propose “ ...an archaeological reconstruction of the distinct histories of the kingdoms of Israel and Judah, highlighting the largely neglected history of the Omride Dynasty and attempting to show how the influence of Assyrian imperialism in the region set in motion a chain of events that would eventually make the poorer, more remote, and more religiously conservative kingdom of Judah the belated center of the cultic and national hopes of all Israel. ” As noted by a reviewer on Salon[3] the approach and conclusions of The Bible Unearthed are not particularly new. Zeev Herzog, professor of archaeology at Tel Aviv University, wrote a cover story for Haaretz in 1999 in laquelle il a atteint similar conclusions en suivant la même methodology; Herzog a également noté que some of these findings ont été acceptés par the majority of biblical scholars and archaeologists pendant des années and even decades, même se ils have only recently begun to faire une brèche dans the awareness of the grand public. [3] Content[edit] Early biblical archaeology was conducted with the presumption that the Bible must be true, finds only being considered as illustrations for the biblical narrative, and interpreting evidence to fit the Bible. Some archaeologists such as Eilat Mazar continue to take this Bible and spade approach, or, like the journal Bible and Spade, attempt to treat archaeology as a tool for proving the Bibles accuracy,[citation needed] but since the 1970s most archaeologists, such as prominent Egyptologist Kenneth Kitchen,[4][original research?] have begun instead to interpret the evidence only in the light of other archaeology, treating the Bible as an artifact to be examined, rather than as an unquestioned truth.[5] This approach has led to results both in favor and against the historicity of the old Testament.[4][6] Ancestors and anachronisms[edit] Egypt in the 15th century BC, the time of the Exodus and the conquest of Canaan as described in the Book of Joshua according to the Biblical chronology. As the map indicates, Canaan was occupied by Egypt at that time, a fact which the Bible fails to register. The Bible Unearthed begins by considering what it terms the preamble of the Bible — the Book of Genesis — Et sa relation avec archaeological evidence for the contexte dans lequel its narratives sont fixés. Archaeological discoveries about society and culture in the ancient Proche-Orient lead the auteurs à rappeler a number of anachronisms, suggestive that the narratives ont été effectivement set down in the 9th-7th centuries: [7] Aramaeans are frequently mentioned, but no ancient text mentions them until around 1100 BCE, and they only begin to dominate Israels northern borders after the 9th century BCE.[8] The text describes the early origin of the neighbouring kingdom of Edom, but Assyrian records show that Edom only came into existence after the conquest of the region by Assyria; before then it was without functioning kings, wasnt a distinct state, and archaeological evidence shows that the territory was only sparsely populated.[9] The Joseph story refers to camel-based traders carrying gum, balm, and myrrh, which is unlikely prior to the first millennium, such activity only becoming common in the 8th-7th centuries BCE, when Assyrian hegemony enabled this Arabian trade to flourish into a major industry.[10] Recent excavations in the Timna Valley discovered what may be the earliest bones of domesticated camels found in Israel or even outside the Arabian peninsula, dating to around 930 BCE. This is seen as evidence that the stories of Abraham, Joseph, Jacob and Esau were written after this time.[11][12] The land of Goshen has a name that comes from an Arabic group who dominated the Nile Delta only in the 6th and 5th centuries.[13] The Egyptian Pharaoh is portrayed as fearing invasion from the east, even though Egypts territory stretched to the northern parts of Canaan, with its main threat consequently being from the north, until the 7th century[14] The book comments that this corresponds with the documentary hypothesis, in which textual scholarship argues for the majority of the first five biblical books being written between the 8th and 6th centuries.[15][citation needed] Although archaeological results, and Assyrian records, suggest that the Kingdom of Israel was the greater of the two, it is the Kingdom of Judah which is afforded greater prominence by Genesis, whose narratives concentrate on Abraham, Jerusalem, Judah (the patriarch), and Hebron, more than on characters and places from the northern kingdom (Israel); the Bible Unearthed explains this pre-eminence of Yahwist text as an attempt to seize the opportunity, afforded by the destruction of Israel in 720 BCE, to portray the Israelites as a single people, with Judah having (always) had primacy.[16][citation needed] Origin of the Israelites[edit] The book remarks that, despite modern archaeological investigations and the meticulous ancient Egyptian records from the period of Ramesses II, there is an obvious lack of any archaeological evidence for the migration of a band of semitic people across the Sinai Peninsula,[17] except for the Hyksos. Although the Hyksos are in some ways a good match, their main centre being at Avaris (later renamed Pi-Ramesses), in the heart of the region corresponding to the land of Goshen, and Manetho later writing that the Hyksos eventually founded the Temple in Jerusalem,[18] it throws up other problems, as the Hyksos became not slaves but rulers, and they were chased away rather than chased to bring them back.[18] Nevertheless, the book posits that the exodus narrative perhaps evolved from vague memories of the Hyksos expulsion, spun to encourage resistance to the 7th century domination of Judah by Egypt.[19] Finkelstein and Silberman argue that instead of the Israelites conquering Canaan after the Exodus (as suggested by the book of Joshua), most of them had in fact always been there; the Israelites were simply Canaanites who developed into a distinct culture.[20] Recent surveys of long-term settlement patterns in the Israelite heartlands show no sign of violent invasion or even peaceful infiltration, but rather a sudden demographic transformation about 1200 BCE in which villages appear in the previously unpopulated highlands;[21] these settlements have a similar appearance to modern Bedouin camps, suggesting that the inhabitants were once pastoral nomads, driven to take up farming by the Late Bronze Age collapse of the Canaanite city-culture.[22] The authors take issue with the book of Joshuas depiction of the Israelites conquering Canaan in only a few years—far less than the lifetime of one individual—in which cities such as Hazor, Ai, and Jericho, are destroyed. Finkelstein and Silberman view this account as the result of the telescoping effect of the vagaries of folk memory about destruction caused by other events;[23] modern archaeological examination of these cities shows that their destruction spanned a period of many centuries, with Hazor being destroyed 100 to 300 years after Jericho,[24][citation needed] while Ai (whose name actually means the ruin) was completely abandoned for roughly a millennium before the collapse of Late Bronze Canaan. ... Like Jericho, there was no settlement at the time of its supposed conquest by the children of Israel.[25] David and Solomon or the Omrides?[edit] Although the book of Samuel, and initial parts of the books of Kings, portray Saul, David and Solomon ruling in succession over a powerful and cosmopolitan united kingdom of Israel and Judah , Finkelstein and Silberman regard modern archaeological evidence as showing that cela peut ne pas be true. Archaeology montre au contraire that in the temps de Salomon, the northern kingdom of Israel était assez petite, trop pauvres pour be able to payer pour a vast army, and avec trop peu de bureaucracy to être en mesure to administer a kingdom, certainly not an empire; [26] it only emerged later, around the beginning of the 9th century BCE, in the time of Omri.[27] There is little to suggest that Jerusalem, called by the Bible Davids capital, was perhaps not more than a typical hill country village during the time of David and of Solomon,[28] and Judah remained little more than a sparsely populated rural region, until the 8th century BCE.[29][30] Though the Tel Dan Stele seems to confirm that a House of David existed, and clearly validates the biblical description of a figure named David becoming the founder of the dynasty of Judahite kings in Jerusalem, it says nothing else about him.[31] Mesha Stele There are remains of once grand cities at Megiddo, Hazor and Gezer, with archeological evidence showing that they suffered violent destruction.[32] This destruction once was attributed to the 10th century BCE campaigns by Shishak, these cities therefore being ascribed to David and Solomon as proof of the Bibles account of them,[33] but the destruction layers have since been redated to the late 9th century BCE campaign of Hazael, and the cities to the time of the Omride kings.[33] The Tel Dan Stele, the Mesha Stele, the Black Obelisk of Shalmaneser, and direct evidence from excavations, together paint a picture of the Omride kings ruling a rich, powerful, and cosmopolitan empire, stretching from Damascus to Moab,[34] and building some of the largest and most beautiful constructions of Iron Age Israel;[35] by contrast, the Bible only remarks that the Omrides married foreign women (presumably to make alliances) and upheld Canaanite religion, both of which it regards as wicked.[36] The Bible Unearthed concludes that the biblical writers deliberately invented the empire, power, and wealth, of Saul, David, and Solomon, by appropriating the deeds and achievements of the Omrides, afin quils puissent then denigrate the Omrides and obscure leurs réalisations, puisque ces kings lieu a religious viewpoint that was anathema to the biblical editors. [37] Hezekiah and monolatry[edit] The Book of Kings, tel quil est aujourdhui, semble suggérer que the religion of Israel and Judah was primarily monotheistic, avec un ou two wayward kings (such as the Omrides) qui ont essayé to introduce Canaanite polytheism, the personnes occasionally joining in this apostasy from monotheism, but une lecture attentive and lenregistrement archéologique reveals that linverse était vrai. [38] Iron Ageremains montrer que in the time of the setting of the Livre des Rois, sacrifices ont continué à être offered at hilltop shrines (which the Bible terms élevés places), incense and libations were offerts throughout the land, and clay figurines of deities were still étant used in homes everywhere in the land as household gods.[38] Inscriptions from the early eighth century site of Kuntillet Ajrud in northeastern Sinai as well as in a late-monarchic inscription from the Shephelah of Judah, even seem to refer to the goddess Asherah as being the consort of YHWH.[39] The world changed for Judah when the kingdom of Israel fell to the Assyrians in 720 BCE. Judah was flooded with refugees; the population of Israel had been nine times larger than that of Judah, so many small Judean villages suddenly became cities,[40] archaeology evidencing that the population of Jerusalem itself expanded by about 15-fold, turning it from a small hilltown into a large city.[41] The social and religious struggles, which obviously would occur with such a large influx of population, are not mentioned by the Bible. Finkelstein and Silberman argue that the priests of Jerusalem began to promote Yahweh-based monolatry,[42] aligning themselves with king Hezekiahs anti-Assyrian views, perhaps because they believed that Assyrian domination of Israel had caused social injustice, or perhaps because they just wanted to gain economic and/or political control over the newly wealthy countryside;[43] Hezekiah advanced their agenda, banning the worship of deities other than Yahweh, destroying the hilltop shrines, actions which The Bible Unearthed views as preparation for rebelling against Assyria. By 701 BCE, the Assyrians had captured most of Judah, and then they besieged Jerusalem; the Bibles coverage of the events leading up to the siege is sparse, briefly listing only a few refortifications of Jerusalem, giving a passing mention to Hezekiahs water-supply tunnel, and briefly admitting to the loss of most of Judahs cities, but archaeology gives much more detail. For example, the fortifications of Lachish were heavily strengthened by Hezekiah,[44] but it was besieged, fell, and was then burnt to the ground; according to an illustration on the walls of the Assyrian palace at Ninevah, the Assyrians deported the citys population and religious objects before they burnt it.[45] The Bible claims that nearly 200,000 men in the army besieging Jerusalem were slaughtered one night by an angel, causing the Assyrian king Sennacherib to relent and return to Assyria; it immediately goes on to state that Sennacherib was killed by his sons, while he was praying to his god, implying that this was shortly after the battle. However, as The Bible Unearthed points out, this contrasts with the Assyrian record on the Taylor Prism,[46] in which Hezekiahs mercenaries abandoned him, and he only then convinced the Assyrian army to leave by handing over not only vast amounts of money, jewels, and high quality ivory-inlaid furniture, but also his own daughters, harem, and musicians, and making Judah into a tributary state of the Assyrians.[47] Additionally, although Sennacherib was clearly murdered (by person(s) uncertain), it was in 681 BCE; he had lived for over 19 years beyond the end of the siege, conducting several military campaigns elsewhere, and rebuilding and refurnishing his palace entirely. Hezekiah predeceased Sennacherib, dying just a couple of years after the siege. His successor (and son), Manasseh, reversed the religious changes, re-introducing religious pluralism; Finkelstein and Silberman suggest that cela peut avoir été an attempt to gain co-operation from villages elders and clans, so that he ne aurait pas besoin so much centralised administration, et pourrait donc allow the countryside pour revenir à economic autonomy. [48] According to the archaeology there must have been a deliberate expansion of agriculture into the Judean desert,[49] and the rich finds from this period suggest that much profit was gained from Judahs now peaceful position in the middle of many of the caravan routes between Assyrias allies;[49] the state certainly increased its administration of trade to levels that far exceed those before.[50] Hezekiahs actions had given away the gold and silver from the Jerusalem Temple,[51] impoverished his state, lost him his own daughters and concubines,[47] and reduced his territory to a small region around Jerusalem, most of the people elsewhere in Judah being deported; Manasseh had brought peace and prosperity back to the country,[52] but because the Book of Kings bases its decisions on theological prejudice, it condemns him as the most sinful monarch ever to rule Judah and hails instead Hezekiah as the great king.[53] The Bible Unearthed suggests that the priesthood and populace outside Jerusalem may well have held the opposite opinion—that Hezekiahs imposition of monolatry was blasphemous, and the disasters that befell the country during his reign had been punishment from the gods.[54] Josiah and the birth of the Bible[edit] As recorded in the Book of Kings, Manassehs grandson, Josiah, enacted a large religious reform soon after he became king; he ordered renovations to the Jerusalem Temple, during which the High Priest found a scroll of the law, which insisted on monotheism with sacrifice centralised at a single temple—that in Jerusalem. Finkelstein and Silberman note that most scholars regard the core of Deuteronomy as being the scroll of the law in question, and regard it as having been written not long before it was found, rather than being an ancient missing scroll as characterised in the Bible;[55] Deuteronomy is strikingly similar to early 7th century Assyrian vassal-treaties, in which are set out the rights and obligations of a vassal state (in this case Judah) to their sovereign (in this case, Yahweh).[55] Josiah imposed this scroll as the new religious orthodoxy, and, like Hezekiah before him, destroyed the old cult centres; Josiah even went so far as to slaughter the priests of these shrines, burn their bodies, and bury their bones in the tombs near them, upon the old altars. The sudden collapse of the Assyrian Empire in the last decades of the 7th century BCE offered an opportunity for Josiah to expand Judahs territory into the former kingdom of Israel, abandoned by the Assyrians.[56] It was now that the author of Deuteronomy, working in Josiahs court, reworked older legends, texts, and histories into a single national history, the books of Joshua, Judges, Samuel, and Kings);[57] with the message that it had been the non-Deuteronomic practices of the Israelites that had led to their downfalls, and implied that Joshua, as well as David in some respects, was a foreshadowing of what Josiah could achieve.[58] Archaeology suggests that Josiah was initially successful, extending his territory northwards towards Bethel, a cult-centre of the kingdom of Israel;[59] however he then rode out to meet the Egyptian Pharaoh—Necho—at Meggido. Necho had been merely passing through, leading an army to join the Assyrian civil war on the side of the Assyrian (rather than Babylonian) faction,[60] but Josiah was killed; the circumstances of his death are uncertain, though the Book of Chronicles claims that despite Nechos lack of enmity for Josiah, Josiah insisted on attacking him. Finkelstein and Silberman suggest that Necho peut have objected to Josiahs expansionist policies, qui aurait threatened the Egyptian dominance of the region to the west of Judah (the Philistine lands) ou of the importance stratégique Jezreel Valley to its north, or could equally have objected to the effect of the new (deuteronomic) social policies on the caravan routes, which ran through southern Judah.[61] With Josiahs death Egypt became suzerainover Judah. The new king, Egypts vassal ruler, undid Josiahs changes, restoring the anciens shrines and returning le pays once again to religious pluralism. But when the Babylonian faction a finalement remporté the Assyrian civil war, ils partirent to forcibly retake the anciens Assyrian tributaries. Judah, as a loyal Egyptian vassal-state, resisted, with disastrous consequences: the Babylonians plundered Jerusalem in 597 BCE and ont imposé leur own vassal king; these events are described in the Bible and confirmed, with variations, in the Babylonian Chronicle. [62] A few years later, the king of Judah rebelled against his Babylonian masters, and the Babylonians returned to destroy all the cities in Judah, burning Jerusalem to the ground in 587 BCE.[63] The Cyrus cylinder, a contemporary cuneiform document proclaiming Cyrus as legitimate king of Babylon. In 539 BCE, the Achaemenids conquered Babylon, and, in accordance with their Zoroastrian perspective, allowed the people deported by the Babylonians to return; this is described by the Cyrus Cylinder, which also indicates that the Persians repaired the temples in these conquered lands, returning any sacred artifacts to them. According to the archaeological record, no more than 25% of the population had actually been deported;[64] according to the Book of Ezra and its parallel passages in the First Book of Esdras, when the deportees began to return, their leader—Zerubbabel—refused to allow the undeported Israelites to assist them in reconstructing the Jerusalem temple, apparently believing that only the former deportees had the right to determine the beliefs and practices which could count as the orthodoxy.[65] Although the undeported majority then tried to stop the reconstruction, Darius, the new Achaemenid king, eventually allowed it to continue. The conflict between the returnees and those who had always been in Judah evidently required resolution; the two groups had to be reintegrated. Finkelstein and Silberman argue that the Deuteronomic law advanced by parts of the deported elite (the ancestors of the returnees),[66] and the laws and legends of the inveterate inhabitants, were melded together into a single Torah so that it could form a central authority able to unite the population.[67] Artaxerxes, Darius grandson, commissioned Ezra to take charge of Judah, following the divine laws which Ezra was holding in his hand;[68] The Bible Unearthed comments that academics like Richard Elliott Friedman propose that Ezra himself was the final redactor of the Torah,[69] noting that the Bible identifies him as the scribe of the law of the god of heaven.[70] Reception[edit] The Bible Unearthed was well received by biblical scholars and archaeologists. Baruch Halpern, professor of Jewish Studies at Pennsylvania State University and leader of the archaeological digs at Megiddo for many years, praised it as the boldest and most exhilarating synthesis of Bible and archaeology in fifty years,[71] and biblical scholar Jonathan Kirsch, writing in the Los Angeles Times , Appelé a brutally honest assessment of what archeology peut et ne peut tell us about the historical accuracy of the Bible, qui embrasse the spirit of modern archaeology by approaching the Bible as an artifact to be studied and evaluated plutôt que dun work of divine inspiration qui doit be embraced comme une question de true belief. “ Finkelstein and Silberman have eux-mêmes written a provocative book that bears the marks of une histoire de détective. In juxtaposing the biblical records and archaeological data, they work with tantalizing fragments dun passé lointain. Assembling clues to argue leur thèse requires bold imagination and disciplined research. exhibits deux en abondance. Imagination invariably exceeds the evidence; research rend plausible the reconstruction. Fortunately, le livre does not achieve its goal: to attempt to separate lhistoire from legend. It is mieux que cela, for it montre comment intertwined they are. What and what un peuple thought qui se est passé belong to a unique historical process. That understanding leads to a sobering thought. Stories of exodus from oppression and conquest of land, des histoires of exile et de retour and stories of triumphal vision are eerily contemporary. If lhistoire est écrite for the present, are nous doomed to repeat le passé? ” The book became and remains a major bestseller. In February 2009, Amazon ranked it as the 8th most popular in the fields of Old Testament Christian Theology, and the Archaeology of Christianity, as well as being the 22nd most popular book on the history of Israel.[74] In 2006, the popularity of the text led to a four-part documentary series upon it, which was subsequently broadcast on The History Channel.[75] A review of the book by fellow archeologist William G. Dever published in the Biblical Archaeology Review and subsequently in the Bulletin of the American Schools of Oriental Research , resulted in heated exchanges entre Dever and Finkelstein. DeverLexamen de noted que le livre had de nombreux atouts, notably archaeologys potential for re-écrire lhistoire de Ancient Israel, but complained that it misrepresented his propres points de vue and concluded by characterizing Finkelstein as idiosyncratic and doctrinaire; Finkelsteins reaction était dappeler Dever a jealous academic parasite, and the debate a rapidement dégénéré from that point. See also[edit] Dating the Bible#Torah Biblical archaeology The Bible Unearthed (History Channel version 2009) - YouTube link below Notes[edit] Jump up ^ Israel Finkelstein and Neil Asher Silberman, Free Press, New York, 2001, 385 pp., ISBN 0-684-86912-8 Jump up ^ Finkelstein, I., Silberman, NA., The Bible Unearthed: Archaeologys New Vision of Ancient Israel and the Origin of Its Sacred Texts, The Bible and Interpretation, [1] Accessed 27 Sept 2014. ^ Jump up to: a b Miller, Laura (7 February 2001). King David was a nebbish. Salon. ^ Jump up to: a b On the Reliability of the Old Testament, by Kenneth Kitchen Jump up ^ The Bible Unearthed, p. 22. Jump up ^ The Bible Unearthed, Section History or Not History of the Introduction Jump up ^ The Bible Unearthed, p. 38. Jump up ^ The Bible Unearthed, p. 39. Jump up ^ The Bible Unearthed, p. 40. Jump up ^ The Bible Unearthed, p. 37. Jump up ^ Hasson, Nir (Jan 17, 2014). Hump stump solved: Camels arrived in region much later than biblical reference. Haaretz. Retrieved 30 January 2014. Jump up ^ Sapir-Hen, Lidar; Erez Ben-Yosef (2013). The Introduction of Domestic Camels to the Southern Levant: Evidence from the Aravah Valley. Tel Aviv 40: 277–285. doi:10.1179/033443513x13753505864089. Retrieved 16 February 2014. Jump up ^ The Bible Unearthed, p. 66–67. Jump up ^ The Bible Unearthed, p. 67. Jump up ^ The Bible Unearthed, p. 36. Jump up ^ The Bible Unearthed, p. 45. Jump up ^ The Bible Unearthed, p. 62–63. ^ Jump up to: a b The Bible Unearthed, p. 55. Jump up ^ The Bible Unearthed, p. 69. Jump up ^ The Bible Unearthed, p. 118. Jump up ^ The Bible Unearthed, p. 107. Jump up ^ The Bible Unearthed, p. 111–113. Jump up ^ The Bible Unearthed, p. 91. Jump up ^ The Bible Unearthed, p. 81–82. Jump up ^ The Bible Unearthed, p. 82. Jump up ^ The Bible Unearthed, p. 134. Jump up ^ The Bible Unearthed, p. 176. Jump up ^ The Bible Unearthed, p. 133. Jump up ^ The Bible Unearthed, p. 142. Jump up ^ The Bible Unearthed, p. 230. Jump up ^ The Bible Unearthed, p. 129. Jump up ^ The Bible Unearthed, p. 135–139 ^ Jump up to: a b The Bible Unearthed, p. 141–142 Jump up ^ The Bible Unearthed, p. 178–180. Jump up ^ The Bible Unearthed, p. 182. Jump up ^ The Bible Unearthed, p. 194. Jump up ^ The Bible Unearthed, p. 194–195. ^ Jump up to: a b The Bible Unearthed, p. 241–242. Jump up ^ The Bible Unearthed, p. 242. Jump up ^ The Bible Unearthed, p. 245. Jump up ^ The Bible Unearthed, p. 243. Jump up ^ The Bible Unearthed, p. 247. Jump up ^ The Bible Unearthed, p. 248. Jump up ^ The Bible Unearthed, p. 257. Jump up ^ The Bible Unearthed, p. 260–262. Jump up ^ The Bible Unearthed, p. 259. ^ Jump up to: a b (Taylor Prism, column 3, rows 37–49. Jump up ^ The Bible Unearthed, p. 265. ^ Jump up to: a b The Bible Unearthed, p. 266. Jump up ^ The Bible Unearthed, p. 269–270. Jump up ^ 2 Kings 18:15-16 Jump up ^ The Bible Unearthed, p. 271. Jump up ^ The Bible Unearthed, p. 270. Jump up ^ The Bible Unearthed, p. 264. ^ Jump up to: a b The Bible Unearthed, p. 281. Jump up ^ The Bible Unearthed, p. 282–283. Jump up ^ The Bible Unearthed, p. 283–284. Jump up ^ The Bible Unearthed, p. 284. Jump up ^ The Bible Unearthed, p. 288–289. Jump up ^ The Bible Unearthed, p. 290. Jump up ^ The Bible Unearthed, p. 291. Jump up ^ The Bible Unearthed, p. 293. Jump up ^ The Bible Unearthed, p. 294. Jump up ^ The Bible Unearthed, p. 305. Jump up ^ The Bible Unearthed, p. 299. Jump up ^ The Bible Unearthed, p. 308. Jump up ^ The Bible Unearthed, p. 313. Jump up ^ Ezra 7:25 Jump up ^ The Bible Unearthed, p. 310. Jump up ^ Ezra 7:12 Jump up ^ icarusfilms/new2006/bib.html Jump up ^ Kirsch, Jonathan. Digging for the Historical Truths of the Bible, Los Angeles Times, 6 January 2001. Jump up ^ Trible, Phyllis. Gods Ghostwriters, The New York Times, 4 February 2001. Jump up ^ Ranking, Amazon, as of 28 February 2009. Jump up ^ icarusfilms/new2006/bib2.html Jump up ^ Shanks, Hershel. In This Corner: William Dever and Israel Finkelstein Debate the Early History of Israel, Biblical Archaeology Review, Nov/Dec 2004. Bibliography[edit] Finkelstein, Israel, and Silberman, Neil Asher, The Bible Unearthed : Archaeologys New Vision of Ancient Israel and the Origin of Its Sacred Texts, Simon & Schuster, 2002. ISBN 0-684-86912-8 External links[edit] Review, Denver Seminary Review, Institute for Biblical and Scientific Studies Review, Journal of Religion and Society, Creighton University Review, Salon Categories: 2001 booksAncient Israel and JudahArchaeology booksHistory books about JudaismBible Navigation menu Create accountLog inArticleTalkReadEditView history Main page Contents Featured content Current events Random article Donate to Wikipedia Wikimedia Shop Interaction Help About Wikipedia Community portal Recent changes Contact page Tools What links here Related changes Upload file Special pages Permanent link Page information Wikidata item Cite this page Print/export Create a book Download as PDF Printable version Languages العربية Español Français Italiano עברית Português Română Edit links This page was last modified on 18 December 2014 at 22:17.
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