The CSM Article on Qeiyafa

The article first describes excavation life at Qeiyafa. Hat tip to Luke Chandler. For some reason, the article accidentally leads us ask whether a coin “from the era of Alexander the Great” is from the “Mid-1st century BC.”. Not a good sign. The article uncritically reports that “David felled Goliath with a sling”. Again, not a good sign. Relevant excerpts of Israel Finkelstein’s words are artfully placed. The author of the article also bizarrely considers the author of Psalm 119 to be referring to the Bible when he speaks of God’s word. The article plays on names: Israel Finkelstein’s life story is described as paralleling that of the State of Israel, while Finkelstein speaks of David Ben-Gurion as being influenced by King David. The author gets the wild idea that Shiloh was “the ancient capital of Israel for more than 300 years before the Hebrew people built a temple in Jerusalem and enshrined it as the heart of their nation and religion”. Shiloh, of course, was neither “the” capital of Israel (it was a capital of a chiefdom; see Miller’s Chieftains of the Highland Clans, a book I am perpetually reading, but am never getting around to reviewing), nor Israelite for over 300 years before Solomon’s temple was supposedly built. Also, the “Hebrew people” simply did not have a “nation and religion” in the pre-Exilic era. Shiloh was founded in the 12th century BC (search the blog archives using the Google Custom Search feature on the sidebar). The article avoids error in regards to the history of United Monarchy-related 1990s academia. The article, as is to be expected, flops on the exact dating the Merenptah stele (“about 1205 BC” gives them partial credit). I did not know Amihai Mazar is retired before I read this article; I should have known on the day I started this blog. The reason I didn’t know is because Mazar is still writing articles. The article calls Bill Dever a “biblical archaeologist”, even though he famously rejected this title. The article mentions Indiana Jones, thus, automatically degrading its quality. The article further adds evidence to my conclusion that Garfinkel’s main objective in sensationalizing the Qeiyafa finds is achieving publicity. The author of the article neglects the fact the southern gate is a reconstruction. The article also uncritically reports Garfinkel’s claim that “Shaaraim” translates to “two gates” (it is merely the plural of “gates”). The article also uncritically claims that the Qeiyafa inscription is an “inscription containing Hebrew words such as judge and king” (which is possible, but uncertain). The article also claims, without evidence, that one of the Qeiyafa shrines reflects “a new type of architecture”.

The article quotes Amihai Mazar as stating “one cannot avoid asking whether scholars who are trying to deconstruct the traditional ‘conservative bias’ are not biased themselves by their own historical concepts”. However, over the years I have seen Israel Finkelstein to be perhaps the most objective person in all Jordano-Palestinian archaeology, anticipating trends that have or are surely bound to spread throughout the scholarly community well before they do spread throughout the scholarly community. For some reason, the article ends with the words “It’s adding substance to the biblical story.”. It would have been better to have a more objective ending.

Overall, I grade the article three stars for lacking a consistent and engaging theme, conclusion, and thesis. The article fails to extrapolate trends or anticipate new developments. Its persistent focus on Qeiyafa prevents it from being a terrible article and prevents it from being a comprehensive article with a wide scope.

My Qeiyafa video from last year (now with closed captions, which one can get by clicking on CC!).