Has Archaeology Buried the Bible?, William G.Dever, Eerdmans, 2020 (ISBN 978‐0‐8028‐7763‐5), ix + 158 pp., pb $25.99

William Dever is a distinguished and prolific North American archaeologist of the Levant world Old Testament/Hebrew Bible, who now in his 80s. In 2017, he produced compendious volume as scholarly summary oeuvre: Beyond Texts: An Archaeological Portrait Ancient Israel Judah (SBL Press). This present book companion for general reader: ‘truly popular, nontechnical, unencumbered by copious footnotes […] It intends to simplify complex issues take commonsense, middle-of-the-road approach’ (p. vii). Numerous boxes text throughout explain terms such ‘myth’, ‘cultural memory’, ‘Philistines’, ‘chronology radiocarbon dating’, ‘postmodernism’ non-specialist reader. Although has never been shy controversy, tone not polemical, but rather conveys outlook scholar trying say accessibly what thinks really matters subject area which devoted life. Such books are almost always interest (incidentally, despite generic ‘Bible’ book's title, all content relates Dever's BCE interests expertise, so New Testament discussed). first chapter, ‘Digging Dirt Bible’, sets out stall. After succinct survey history ‘biblical archaeology’, engages with ongoing stand-offs between ‘conservative’ ‘liberal’ (often ‘minimalist’) approaches: ‘But could there be middle ground extreme left (the Bible cannot ‘true’) right must ‘true’)? And if so, it archaeology that might our best hope?’ 5; here throughout, emphases citations own). First, ‘archaeological data “primary” evidence contrast biblical texts’ because they offer ‘contemporary eyewitness information, whereas accounts were often written centuries later than events purport describe’. Moreover, ‘the archaeological data, when come light after being hidden centuries, unbiased. That is, unedited, texts […]’ 6). Second, ‘archaeology gives voice those countless generations anonymous forgotten folk ancient Israel. allows them speak us their faith’ There thus certain moral concern give voiceless. this commendation archaeology, reference itself, perhaps surprisingly commends allegory metaphor, understands way reading whereby literal sense or suggests deeper symbolic sense’, an approach ‘transcends simplistic interpretations order reach higher, hence more authentic, Truth’ 7). Overall, although numerous represents ‘independent witness within took shape’ ‘means we have unprecedented opportunity craft new authentic meanings narratives, relevant time, no less authoritative imperatives’ 10). The bar can hope learn set high. next five chapters work sequentially through Testament: Chapter 2, ‘Patriarchs, Matriarchs, Migrations: Where Promised Land?’; 3, ‘Yahweh versus Pharaoh: Holy War’; 4, ‘Israel Settles Its Land Promise – Peril?’; 5, Comes Rescue: Divine Kingship’; 6, ‘Israel, Nation among Nations: Destiny Disaster.’ Each these divided into three sections (though 4 also interesting extra prologue on collapse Late Bronze Age). section, ‘The Biblical Narrative,’ own paraphrase content. second ‘An Critique’, real heart each presents insights accessibly. third ‘What Is Left Does Matter?’ still enduring relevance. Finally (before brief conclusion), 7, ‘Religion Cult: How Many Gods?’, conflates Narrative Critique favor overview account religion theology whole, though […]?’ section remains. interesting. But my hopes needed steadily lowered I read. retelling narrative, regularly me aback. narrative only free at times inaccurate kind someone working from memory hasn't read recently didn't time check. For example, notes ‘David goes over Philistines mercenary deliberately challenges Saul’, follows contention ‘After Samuel's death, David feigns loyalty, Saul welcomes him back son’ 71). Saul's words ‘my (1 Sam. 26:25) do lead any return court, episode prior mention death unspecified 28:3). Apparently, victory against Philistines, young dances naked streets Jerusalem, women sing praises’ 94). If Michal despised ‘uncovering’ himself, was battle bringing ark wearing (at least) ‘a linen ephod’ (2 Sam.6). When, earlier, David's praises Philistine victory, dance nothing said about clothing lack 18). Additionally, says king Ahab Ramoth-gilead, ‘is recognized killed’ 99) Jehoshaphat killed archer ‘draws bow venture’, random arrow targeting him. Jeremiah apparently ‘fled Egypt survived’ 121), odd depicting taken will. focus judgments brings bear course reading. Jerusalem falls Babylon, case simply disappears’ ‘In remainder Hebrew covering exile modest Yahweh scarcely again seen heard. His word, spoken earlier prophets, silent’ 103). found myself wondering makes Isaiah 40–66, most readers some formative memorable depiction of, speech from, God whole Bible. Alternatively, burning bush depicts Moses ‘told name deity something like “I am one creates” (which roughly means Hebrew)’ 26). text, however, does this, absorbs text's ‘I AM’ theories religio-historical origins tetragrammaton. One reads carefully text. inspire confidence ‘Protestants fifteenth-century Reformation protested: sola scriptura’ 9). editor, both list rulers Judah's Israel's kingdoms introduced ‘Those known extrabiblical designated asterisk’ 97), following asterisks? straightforward book, home territory. Complex made accessible, helpful illustrations, places suspect reader, already initiated typical debates, would find requires persistence. genuinely significant, albeit qualified, historicity He emphasizes ‘artifacts material correlates thought behavior’ 62) study artifacts illuminating makers. main weakness regularity intrusion evaluative judgments, belong sections. primarily final chapter where get fullest priorities (even evident other also). priority appears show record coin two sides: unrepresentative dogmatic elite side ordinary people lived simple family-oriented lives practiced other. minority report’ representative ‘right-wing, orthodox, nationalist parties literati Jerusalem’ whose ‘Yahwism largely literary construct’, ‘an ideal, reality’ (126,125,117). What provides portrayal majority Israel, wrote had one’, ‘consisted everything writers condemned’ 126). sympathies values doubt: ‘vernacular religious rites did require theological formulations, These stuff why remained determination Yahwistic reformers stamp out’ 128). With popular practice ‘we dealing “idolatry” (as insist) much broader understanding deity, without about’ 139). Given judgment writers, surprising contends value all. Yet appeal metaphor comes its own. A ‘critical, sophisticated mean dismissing stories fantastic,’ Genesis ‘didactic stories, designed teach need know life, fully human’. Indeed, ‘if patriarchal epic sympathetic imagination insight meaning promised land now. wherever whenever discover are, came going, together ancestors, fulfill common human destiny world’ (22,24). interpretative moves relate entirely clear. doubt difference: forced upon readings [the Bible] eyes; fresh imagination; combination wide-eyed faith cynicism, knowledge wisdom, belief unbelief’ 25). Despite ‘authoritative affirmation ‘enshrined timeless universal recognizable, everyday values’ 23), recognizes conclusion values, universality, across globe, therefore, access them. So defensible argument’ ‘continuing venerate’ ‘that modern Western tradition, authority asserting chosen live define culture’ 144). reflect whether stance may report today takes Yahwism be, prospect future. Clearly, holds together. myself, confess struggle grasp internal logic contentions. substantive proposals interpretation, recognition genuine disparity promote many actually did, derive elsewhere receive critical scrutiny. Nowhere view existential questions discernment God, ease humans deceive themselves, possibility represent wisdom painfully learned hard way. questions, serious alternative thinking (if any) Jews Christians adopted Scripture. fear looks too exercise indiscipline. dismaying senior just ‘pronounce’ interpretation needing homework beyond restricted specialism. Extensive recent areas hermeneutics, poetics, features neither nor suggested end book. weighty items headed ‘Liberal Approaches Faith’. Here, delicious incongruity unaware, Jon Levenson's essay ‘Why Are Not Interested Theology’ offers support makes) listed Jack Spong's populist Rescuing Fundamentalism. better stuck claims interpretation.