by
Damien F.
Mackey
Reference
is made in El Amarna [EA] letters 74 and 290 to a place that professor Julius
Lewy read as Bet Shulmanu - House (or
Sanctuary) of Shulman (“The
Sulman Temple in Jerusalem”, Journal of Biblical Literature LIX
(1940), pp. 519 ff.).
EA 290
was written by the King of Urusalim, Abdi-Hiba,
who had to be, according to the conventional chronology, a C14th BC pagan
ruler of what we know as Jerusalem. This view of Abdi-Hiba is summed up by Wikipedia (http://en.wikipedia.org/wiki/Abdi-Heba):
Abdi-Heba (Abdi-Kheba, Abdi-Hepat, or Abdi-Hebat)
was a local chieftain of Jerusalem during the Amarna period (mid-1330s BC). Abdi-Heba's name can be translated as "servant
of Hebat", a Hurrian goddess. Whether Abdi-Heba was himself of Hurrian descent
is unknown, as is the relationship between the general populace of pre-Israelite Jerusalem (called, several centuries later, Jebusites in the Bible) and the Hurrians. Egyptian documents
have him deny he was a ḫazānu and assert he is a soldier (we'w),
the implication being he was the son of a local chief sent to Egypt to receive
military training there.[1]
Also unknown is whether he was part of a dynasty
that governed Jerusalem or whether he was put on the throne by the Egyptians. Abdi-Heba himself notes that he holds his
position not through his parental lineage but by the grace of Pharaoh, but this might be flattery rather than an accurate representation of the
situation. ….
[End of quote]
From a revisionist point of view, this is all quite
incorrect.
Dr. Immanuel Velikovsky was able to show in his Ages in Chaos, I (1952), that the EA era
actually belonged to, not to the C14th BC, but the C9th BC era of Israel’s Divided
Kingdom. And it is from such a revised perspective that Velikovsky was able to
make this comment about professor Lewy’s reading:
The Šulmán
Temple in Jerusalem
….
From a certain passage in letter
No. 290, written by the king of Jerusalem to the Pharaoh, Lewy concluded that
this city was known at that time also by the name “Temple of Šulmán.” Actually,
Lewy read the ideogram that had much puzzled the researchers before him.(3) After
complaining that the land was falling to the invading bands (habiru),
the king of Jerusalem wrote: “. . . and now, in addition, the capital of the
country of Jerusalem — its name is Bit Šulmáni —, the king’s city, has broken
away . . .”(4)
Beth Šulmán in Hebrew, as Professor Lewy correctly translated, is Temple of
Šulmán. But, of course, writing in 1940, Lewy could not surmise that the
edifice was the Temple of Solomon and therefore made the supposition that it
was a place of worship (in Canaanite times) of a god found in Akkadian sources
as Shelmi, Shulmanu, or Salamu.
The correction of the reading
of Knudtzon (who was uncertain of his reading) fits well with the chronological
reconstruction of the period. In Ages in Chaos (chapters vi-viii)
I deal with the el-Amarna letters; there it is shown that the king of Jerusalem
whose name is variously read Ebed-Tov, Abdi-Hiba, etc. was King Jehoshaphat
(ninth century). It was only to be expected that there would be in some of his
letters a reference to the Temple of Solomon.
Also, in el-Amarna letter No.
74, the king of Damascus, inciting his subordinate sheiks to attack the king of
Jerusalem, commanded them to “assemble in the Temple of Šulmán.”(5)
[End of quote]
Dr. Velikovsky’s
identification of the idolatrous Abdi-Hiba
of Urusalim with the extremely pious
King Jehoshaphat of Judah needed the slight modification, as provided by P.
James, that Abdi-Hiba was actually King
Jehoshaphat’s evil son, Jehoram - a modification that I fully supported in:
King Abdi-Hiba of
Jerusalem Locked in as a
‘Pillar’ of Revised
History
Apart from that, though, the EA evidence
completely favoured Velikovsky’s revision, as he himself hastened to point out
(op. cit., ibid.):
It was surprising to find in
the el-Amarna letters written in the fourteenth century that the capital of the
land was already known then as Jerusalem (Urusalim) and not, as the Bible
claimed for the pre-Conquest period, Jebus or Salem.(6) Now, in
addition, it was found that the city had a temple of Šulmán in it and that the
structure was of such importance that its name had been used occasionally for
denoting the city itself. (Considering the eminence of the edifice, “the house
which king Solomon built for the Lord”,(7) this was only
natural.) Yet after the conquest by the Israelites under Joshua ben-Nun, the
Temple of Šulmán was not heard of.
Lewy wrote: “Aside from
proving the existence of a Šulmán temple in Jerusalem in the first part of the 14th
century B.C., this statement of the ruler of the region leaves no doubt that
the city was then known not only as Jerusalem, but also as Bet Šulmán.”—“It is
significant that it is only this name [Jerusalem] that reappears after the end
of the occupation of the city by the Jebusites, which the Šulmán temple, in all
probability, did not survive.”
[End of quote]
The conventional system has
the habit of throwing up such “surprising” historical anomalies!
Velikovsky continues here:
The late
Professor W. F. Albright advised me that Lewy’s interpretation cannot be
accepted because Šulmán has no sign of divinity accompanying it, as
would be proper if it were the name of a god. But this only strengthens my
interpretation that the temple of Šulmán means Temple of Solomon.
In the
Hebrew Bible the king’s name has no terminal “n”. But in the Septuagint — the
oldest translation of the Old Testament — the king’s name is written
with a terminal “n”; the Septuagint dates from the third century before the
present era. Thus it antedates the extant texts of the Old Testament, the Dead
Sea Scrolls not excluded.
Solomon built his Temple in the tenth century. In a letter written from
Jerusalem in the next (ninth) century, Solomon’s Temple stood a good chance of
being mentioned; and so it was.
[End of quote]
P.
Friedman, writing for a British revisionist journal, soon insisted upon another
necessary modification of the Velikovskian thesis. The description, “Temple of
Solomon”, he explained (in “The Temple in Jerusalem?” SIS Review III:1 (Summer 1978), pp.7-8), is in fact a modern English
rendition which is never actually found in the Hebrew as used in the Old
Testament. There, King Solomon’s Temple is constantly referred to as the “House
of Yahweh” or, simply, the “House of the Lord”. Friedman also drew attention to
the fact that, in Assyrian records, the Kingdom of Israel is called the “House
of Omri” in deference to Omri’s dynasty. He therefore suggested that Bet
Shulman should, in like manner, be understood to refer to the Kingdom of Judah
in deference to King Solomon’s dynasty (p. 8): “‘House of Solomon’ meant not
merely the capital [i.e., Jerusalem], but the whole kingdom of Judah,
approaching even more closely the use of ‘House of Omri’ for the kingdom of
Israel”.
Another
possible interpretation of the phrase Bet Shulman is, as S. Dyen would later argue,
that it should be understood literally as “the House”, that is the Palace,
of King Solomon (“The
House of Solomon”, KRONOS VIII:2
(Winter 1983), p. 88).
This, I
think, is a reasonable possibility.
The
apparent reference back to his great (x 3) grandfather, King Solomon, by Abdi-hiba/ Jehoram of Urusalim/Jerusalem – [e.g., Matthew
1:7-8:
Solomon
the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asa,
Asa the father of Jehoshaphat,
Jehoshaphat the father of Jehoram …],
serves to
vindicate the Old Testament against the reckless biblical minimizing of the
likes of Israeli archaeologist, Israel Finkelstein. He, as I have noted in:
Israel Finkelstein has not archaeologically “destroyed
Solomon”,
as he thinks. He has completely missed Solomon.
…. is quoted as saying in … a … National Geographic article,
“Kings of Controversy” by Robert Draper (David and Solomon, December 2010,
p. 85): “Now Solomon. I think I destroyed Solomon, so to speak. Sorry for
that!”
What Finkelstein ought to be “sorry” for, however, is not the wise King Solomon
– who continues to exist as a real historical and archaeological entity,
despite the confused utterances of the current crop of Israeli archaeologists –
but for Finkelstein’s own folly in clinging to a hopelessly out-dated and
bankrupt archaeological system that causes him to point every time to the wrong
stratigraphical level for Israel’s Old Testament history (e.g. Exodus/Conquest;
David and Solomon; Queen of Sheba).
Easter 2015
He is Risen!
