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These surveys found a large increase in the settled population dating to 1200 BCE. It is not known whether the Israelites arrived in the wake of conquests or the new villages were established by former nomads or displaced persons. A similar increase was not found in the surrounding lowland areas. According to archaeological evidence, these areas may have been inhabited by Canaanites or Sea People.
A 2005 book by Robert D. Miller applies statistical modeling to the sizes and locations of the villages, grouping them by economic and political features. He found highland groupings centered on Dothan, Tirzah, Shechem, and Shiloh. The tribal territory of Benjamin was not organized around any main town.
This evidence does not prove there was a conquest as described in the Book of Joshua, but if the biblical reference to "daughter villages" means all villages closest to a specific town, the list of Canaanite towns not taken in the Book of Judges (Judges 1:27–35), which begins: "Nor did Manesseh drive out Bet Shean and her daughter-villages ...", the correspondence to the survey results is remarkably accurate. Towns not captured in the central zone were Taanach, Ibleam, Megiddo, Dor, Gezer, Aijalon, Shaalbim, and Jerusalem.
Miller, Robert D., II (2005). Chieftains Of The Highland Clans: A History Of Israel In The Twelfth And Eleventh Centuries B.C. Wm. B. Eerdmans. ISBN0-8028-0988-X.{{cite book}}: CS1 maint: multiple names: authors list (link)
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile. It tells of the campaigns of the Israelites in central, southern and northern Canaan, the destruction of their enemies, and the division of the land among the Twelve Tribes, framed by two set-piece speeches, the first by God commanding the conquest of the land, and, at the end, the second by Joshua warning of the need for faithful observance of the Law (torah) revealed to Moses.
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which biblical judges served as temporary leaders.
The history of ancient Israel and Judah begins in the Southern Levant during the Late Bronze Age and early Iron Age. The earliest known reference to "Israel" as a people or tribal confederation is in the Merneptah Stele, an inscription from ancient Egypt that dates to about 1208 BCE, but the people group may be older. According to modern archaeology, ancient Israelite culture developed as an outgrowth from the preexisting Canaanite civilization. Two related Israelite polities known as the Kingdom of Israel (Samaria) and the Kingdom of Judah had emerged in the region by Iron Age II.
The Kingdom of Judah was an Israelite kingdom of the Southern Levant during the Iron Age. Centered in the highlands of Judea, the landlocked kingdom's capital was Jerusalem. Jews are named after Judah and are primarily descended from it.
Yahweh was an ancient Levantine deity, and national god of the Israelite kingdoms of Israel and Judah. Though no consensus exists regarding the deity's origins, scholars generally contend that Yahweh emerged as a "divine warrior" associated first with Seir, Edom, Paran and Teman, and later with Canaan. The origins of his worship reach at least to the early Iron Age, and likely to the Late Bronze Age, if not somewhat earlier.
The Israelites were a group of Semitic-speaking tribes in the ancient Near East who, during the Iron Age, inhabited a part of Canaan.
According to the Hebrew Bible, the Tribe of Ephraim was one of the tribes of Israel. The Tribe of Manasseh together with Ephraim formed the House of Joseph. It is one of the ten lost tribes. The etymology of the name is disputed.
The historicity of the Bible is the question of the Bible's relationship to history—covering not just the Bible's acceptability as history but also the ability to understand the literary forms of biblical narrative. One can extend biblical historicity to the evaluation of whether or not the Christian New Testament is an accurate record of the historical Jesus and of the Apostolic Age. This tends to vary depending upon the opinion of the scholar.
Idolatry in Judaism is prohibited. Judaism holds that idolatry is not limited to the worship of an idol itself, but also worship involving any artistic representations of God. The prohibition is epitomized by the first two "words" of the decalogue: I am the Lord thy God, Thou shalt have no other gods before me, and Thou shalt not make unto thee any graven image or any image in the sky, on earth or in the sea. These prohibitions are re-emphasized repeatedly by the later prophets, suggesting the ongoing appeal of Canaanite religion and syncretic assimilation to the ancient Israelites.
The patriarchs of the Bible, when narrowly defined, are Abraham, his son Isaac, and Isaac's son Jacob, also named Israel, the ancestor of the Israelites. These three figures are referred to collectively as "the patriarchs", and the period in which they lived is known as the patriarchal age.
According to the Deuteronomistic history in the Hebrew Bible, a United Monarchy or United Kingdom of Israel existed under the reigns of Saul, Eshbaal, David, and Solomon, encompassing the territories of both the later kingdoms of Judah and Israel.
The patriarchal age is the era of the three biblical patriarchs, Abraham, Isaac and Jacob, according to the narratives of Genesis 12–50. It is preceded in the Bible by the primeval history and followed by The Exodus.
Judges 1 is the first chapter of the Book of Judges, the seventh book of the Hebrew Bible or Old Testament, a sacred text in Judaism and Christianity. With the exception of the first verse, scholars have long recognised and studied the parallels between chapter 1 of Judges and chapters 13 to 19 in the preceding Book of Joshua. Both provide similar accounts of the purported conquest of Canaan by the ancient Israelites. Judges 1 and Joshua 15–19 present two accounts of a slow, gradual, and only partial conquest by individual Israelite tribes, marred by defeats, in stark contrast with the 10th and 11th chapters of the Book of Joshua, which portray a swift and complete victory of a united Israelite army under the command of Joshua.
William Gwinn Dever is an American archaeologist, scholar, historian, semiticist, and theologian. He is an active scholar of the Old Testament, and historian, specialized in the history of the Ancient Near East and the ancient kingdoms of Israel and Judah in biblical times. He was Professor of Near Eastern Archaeology and Anthropology at the University of Arizona in Tucson from 1975 to 2002. He is a Distinguished Professor of Near Eastern Archaeology at Lycoming College in Pennsylvania.
The history of the Jews and Judaism in the Land of Israel begins in the 2nd millennium BCE, when Israelites emerged as an outgrowth of southern Canaanites, During biblical times, a postulated United Kingdom of Israel existed but then split into two Israelite kingdoms occupying the highland zone: the Kingdom of Israel (Samaria) in the north, and the Kingdom of Judah in the south. The Kingdom of Israel was conquered by the Neo-Assyrian Empire, and the Kingdom of Judah by the Neo-Babylonian Empire. Initially exiled to Babylon, upon the defeat of the Neo-Babylonian Empire by the Achaemenid Empire under Cyrus the Great, many of the Jewish exiles returned to Jerusalem, building the Second Temple.
What Did the Biblical Writers Know and When Did They Know It? What Archaeology Can Tell Us about the Reality of Ancient Israel is a 2001 book by biblical scholar and archaeologist William G. Dever detailing his response to the claims of minimalists to the historicity and value of the Hebrew Bible. The book was also conceived as a response to Thomas L. Thompson's minimalist book The Bible in History.
Did God Have a Wife?: Archaeology and Folk Religion in Ancient Israel is a book by Syro-Palestinian archaeologist William G. Dever, Professor Emeritus of Near Eastern Archeology and Anthropology at the University of Arizona. Did God Have a Wife? was intended as a popular work making available to the general public the evidence long known to archaeologists regarding ancient Israelite religion: namely that the Israelite God of antiquity, Yahweh, had a consort, that her name was Asherah, and that she was part of the Canaanite pantheon.
Many place names in Palestine were Arabized forms of ancient Hebrew and Canaanite place-names used in biblical times or later Aramaic formations. Most of these names have been handed down for thousands of years though their meaning was understood by only a few. The cultural interchange fostered by the various successive empires to have ruled the region is apparent in its place names. Any particular place can be known by the different names used in the past, with each of these corresponding to a historical period. For example, the city of Beit Shean, today in Israel, was known during the Israelite period as Beth-shean, under Hellenistic rule and Roman rule as Scythopolis, and under Arab and Islamic rule as Beisan.
Yahwism, as it is called by modern scholars, was the religion of ancient Israel and Judah. It was essentially polytheistic and had a pantheon, with various gods and goddesses being worshipped by the Israelites. At the head of this pantheon was Yahweh—held in an especially high regard as the two Israelite kingdoms' national god—and his consort Asherah. Following this duo were second-tier gods and goddesses, such as Baal, Shamash, Yarikh, Mot, and Astarte, each of whom had their own priests and prophets and numbered royalty among their devotees. By the end of the Babylonian captivity, Yahwism began turning away from polytheism and transitioned towards monotheism: the existence of every god and goddess, excluding the god Yahweh, was firmly denied by the likes of the Second Isaiah. Yahweh was proclaimed as the creator deity and the only entity worthy of worship, and it was this particular assertion of Yahweh's infiniteness that gradually molded the Israelite faith before it developed into Judaism and Samaritanism.
The so-called Bull Site is a 12th-century BCE open air ancient cult installation found at Dhahrat et-Tawileh, in the West Bank. The site is named for the bronze sacred bull statuette which was found at the site in 1977.
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