Clifford A. Wilson<\/b><\/p>\n
In our last article, we referred to the trade relationship between Israel and the kingdom of Sheba in Solomon\u2019s time. In this concluding article we shall look at some of the archaeological evidence of fortresses along Israel\u2019s trade routes.<\/p>\n
Writing in the ISRAEL EXPLORATION JOURNAL<\/i> (Volume 17 No. 1, 1967), Professor Yohanan Aharoni of the Hebrew University, Jerusalem, reported on surveys of Iron Age fortresses in the Negev. In this comment on some of his findings and interpretations, it is not our purpose to give a technical appraisal, but to select some points of interest to Bible students.<\/p>\n
Dr. Aharoni commented that \u201cthe story of the Queen of Sheba is a faithful reflection of the rich trading caravans that plied from Judah to Southern Arabia along the highways of the Negev and the desert.\u201d He pointed out that Elath, on the northern end of the Gulf of Aqabah, was a key point in the control of the trade routes. As a result, the kings of Israel and Judah did their utmost to maintain firm control over this area. The archaeological surveys showed that the control of this southern area of Israel (for Negev literally means \u201csouth\u201d in Hebrew) was by a system of fortresses and settlements along the highways which constituted the trade routes. This was a continuation and development of a survey first done by the late Professor Nelson Glueck and described in his fascinating book RIVERS IN THE DESERT<\/i>, published in 1959.<\/p>\n
The forts were built on hills so that there was a good view of the surrounding areas. Larger fortresses were built at important crossroads. Usually the walls were made of stone, for this was plentiful in the Negev. The normal pattern was to have a central yard around which rows of rooms were built. Usually they were square or oblong but sometimes they were round. The shape was largely dictated by the topographical contours of the area. All the forts so far discovered dated to the times of the kingdoms of Israel and Judah \u2014 between the 10th and 7th centuries B.C. Some lasted for longer periods than others. These forts are similar in plan to others which had been discovered many years previously. One such fort with a tower was <\/p>\n
BSP<\/i> 1:4 (Autumn 1972) p. 108<\/p>\n
discovered at Kadesh-barnea by archaeologists C. L. Wooley and T. E. Lawrence over 50 years ago. Similar forts have now been found at Tel Arad, east of the Dead Sea; Horvat Uza, a few miles southeast of Tel Arad and, further to the north, Tel Goded. All these were forts with towers. Some were built without towers.<\/p>\n
Dr. Aharoni goes on to discuss a whole series of forts which have been found in this general area. They covered the trade routes extending through the Negev to Solomon\u2019s port at Ezion-geber on the Gulf of Aqabah. As a result of these surveys and excavations it is now possible to determine the lines of the main highways through the Negev in the times of the kingdoms of Israel and Judah.<\/p>\n
Ostraca Found at Arad<\/b><\/p>\n
Very often there are human touches associated with archaeology. In the excavation of the fort at Arad a number of ostraca (broken pottery) were found with inscriptions referring to wine, flour and oil issued to travelers. Arad was one of the principal fortresses controlling the area, and apparently one of the officials of Arad was responsible for supplying the forts of the surrounding district. One candid letter admonishes: \u201c… and a full load of wine turn over tomorrow \u2014 don\u2019t be late!\u201d<\/p>\n
The evidence indicates that other cities known in the Scriptures were also headquarter-fortresses, including Beer-sheba, Kadesh-barnea and Ezion-geber. In this connection it is interesting to look at the Bible reference to Beer-sheba at Amos 5:5 and Amos 8:14. In the first of these the prophet takes up a lamentation against the House of Israel and among other things he urges the people not to go to Beer-sheba. In Amos 8:14 we read: \u201cThey that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again.\u201d This indicates that Beer-sheba was a cult center, and light on this comes from one of the ostraca from Arad in which instructions are given to \u201cgo to Beer-sheba with the burden of a couple of asses…\u201d<\/p>\n
Professor Aharoni associates this ostraca with cultic worship practiced both at Beer-sheba and at Arad. In recent excavations, cultic objects have actually been found at Beer-sheba. (See BIBLE AND SPADE,<\/i> Vol. 1, No. 1, page 17.)<\/p>\n
BSP<\/i> 1:4 (Autumn 1972) p. 109<\/p>\n
Ezion-Geber, The Major Fortress of the South<\/b><\/p>\n
These surveys of fortresses also throw light on a problem associated with Ezion-geber. It was here that Solomon harbored his fleet which traded far and wide. The problem is that in the records relating to Solomon and Jehoshaphat, the city is called Ezion-geber, whereas under King Uzziah it is known as Elath. Dr. Aharoni wrote:<\/p>\n
\u201cThese questions can be solved if we regard Ezion-geber as one of the major Israelite fortresses of the Negev. Elath is the Edomite city situated on the Red Sea, although its remains have not yet been discovered, it may be assumed that it was situated, with due consideration for local conditions and conditions of water-supply, at the northeastern corner of the gulf near Aqabah and Aila, where is to be found, in fact, the most convenient anchorage in the area. David and Solomon did not expel the Edomites nor attempt to settle Israelites in their stead, but merely subordinated them to the royal aims. There is no reason to suppose, then, that these kings tried to make Elath an Israelite town; they only built a strong Israelite fortress in its vicinity, controlling Elath and the gulf. For this a spot was selected in the center of the bay, near the westernmost wells, whence there was the maximum possibility of controlling the whole gulf and the roads to it from the north, which continued southward on both sides of the sea. Ezion-geber is neither a port nor a town. It is an Israelite fortress near the Edomite town, hence it is not surprising that on occasion only one of the names is used, and on others both are mentioned together. Ezion-geber is the southernmost fortress of the Israelite system of roadfortresses, established to defend the kingdom and to open up the trade routes to the countries of the south.\u201d<\/p>\n
This is interesting as background to the famous visit of the Queen of Sheba, recorded at I Kings 10.<\/p>\n
Proved With Hard Questions<\/b><\/p>\n
\u201cShe came to prove him with hard questions\u201d, is said of the Queen of Sheba in I Kings 10:1. This statement implied that Solomon had great wisdom.<\/p>\n
BSP<\/i> 1:4 (Autumn 1972) p. 110<\/p>\n
At this time art, music and architecture developed in a way that scholars have described as amazing. This \u201cSolomonic Age\u201d was characterized by a tremendous flowering of literature. During this period classical Hebrew prose became established in definite forms. Solomon himself was in the forefront of this great artistic revolution. Much of his wisdom is preserved in the books of Proverbs, Ecclesiastes, and the Song of Songs.<\/p>\n
\u201cAnd Solomon\u2019s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.<\/p>\n
For he was wiser than all men: than Ethan the Ezrahite, and Herman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.<\/p>\n
And he spake three thousand proverbs: and his songs were a thousand and five.<\/p>\n
And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl and of creeping things and of fishes.<\/p>\n
And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.\u201d (I Kings 4:30\u201334)<\/p>\n
It is not surprising then to read that the Queen of Sheba heard of the fame of King Solomon and came to prove him with hard questions. Scripture gives us a hint that she also used the opportunity to talk trade with this commercial magnate:<\/p>\n
\u201cAnd she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones; and when she was come to Solomon, she communed with him of all that was in her heart\u201d (I Kings 10:2).<\/p>\n
\u201cAnd she gave the king a hundred and twenty talents of gold and of spices very great store, and precious stones\u201d (I Kings 10:10).<\/p>\n
And so, as she \u201ccommuned with Solomon of all that was in her heart\u201d, no doubt her trading ventures were on the agenda. It suited her to be on the best of terms with Solomon, for caravans from her country needed to pass through his kingdom on their way to Phoenicia and to Syria, and even down into Egypt.<\/p>\n
BSP<\/i> 1:4 (Autumn 1972) p. 111<\/p>\n
Wealth From Custom Dues<\/b><\/p>\n
Solomon must have been mutually delighted at this contact, for \u201cthe king\u2019s traders\u201d charged a goodly commission on all trade passing through Palestine. The commission from the Arabian spice merchants is specifically referred to in I Kings 10:15:<\/p>\n
\u201cBeside that he had of the merchantmen and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country.\u201d<\/p>\n
Note that \u201call the kings of Arabia and the governors of the country\u201d are referred to. Solomon took commission from them all, and not just from the Queen of Sheba.<\/p>\n
Solomon\u2019s policy was to place the trade of the land, as well as the trade through the land, in the hands of the officials of the state. These officials were known as \u201cthe king\u2019s traders\u201d. Their responsibilities increased as trade routes developed, and as Israel herself developed an export trade. The primary products of the land were wheat, oil, wine and olives. After home consumption needs were supplied, the surplus was exported to other lands. In exchange, goods not obtainable in Palestine were imported. Jerusalem became greatly enriched in these years, for a tremendous volume of trade flowed through the capital.<\/p>\n
The time of Solomon was one of Israel\u2019s greatest eras of prosperity. Her king was an economic genius, and a man of outstanding intelligence and literary achievement. It is not hard to see why the Jews today look back on Solomon\u2019s reign as a veritable \u201cgolden age\u201d.<\/p>\n
From the point of view of attested history, it is very clear that scholars have come to recognize that the Biblical records for the times of Solomon have been wonderfully endorsed. The eminent archaeologist Professor W. F. Albright wrote:<\/p>\n
\u201cThe age of Solomon was certainly one of the most flourishing periods in the history of Palestine. Archaeology, after a long silence, has finally corroborated Biblical tradition in no uncertain way.\u201d<\/p>\n
BSP<\/i> 1:4 (Autumn 1972) p. 112<\/p>\n
In 1972, excavations were conducted in Jerusalem at Mount Zion (1), Herod\u2019s Palace (2), south of the Temple Mount (3), and the Municipal Building (4)<\/i><\/b>.<\/b><\/p>\n
BSP<\/i> 1:4 (Autumn 1972) p. 113<\/p>\n","protected":false},"excerpt":{"rendered":"
Clifford A. Wilson In our last article, we referred to the trade relationship between Israel and the kingdom of Sheba in Solomon\u2019s time. In this concluding article we shall look at some of the archaeological evidence of fortresses along Israel\u2019s trade routes. Writing in the ISRAEL EXPLORATION JOURNAL (Volume 17 No. 1, 1967), Professor Yohanan … Continue reading “SOLOMON
\nAND ISRAEL\u2019S GOLDEN AGE
\nPART III \u2014 TRADING WITH SHEBA”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14816","post","type-post","status-publish","format-standard","hentry","category-sermons"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/14816","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/comments?post=14816"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/14816\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/media?parent=14816"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/categories?post=14816"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/tags?post=14816"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}