This is by far the longest chapter in the book. It takes the archaeological picture and returns to the biblical material, as analyzed critically in Chapter 2. Putting names and details to the generalities, it shows how the move to centralized sites fits with the biblical picture of Saul, the expansion of the highland polity into the surrounding areas fits with the biblical picture of David, and the building program plus investment in copper mining fits with that of Solomon. The chapter delves into many specifics such as the evidence from Khirbet Qeiyafa, David’s competition with Ish-Boshet, and the list of Solomon’s officials. It uses both minute archaeological information and specific details from the biblical descriptions to present a thorough reconstruction of the sociopolitical developments of the tenth century, and of the kingdoms of Saul, David and Solomon.

Based on all the specifics teased out in Chapter 15, this chapter takes a wide view. While the narrative arc focuses on the general contours of the biblical account and the chapter retells the narrative of the United Monarchy from beginning to end, it is the archaeological and historical reality that is the driving explanatory force. Thus many aspects of the biblical account (especially those that relate to the relationship between Saul and David) are presented very differently than the traditional model, as we retell the biblical story as we think it really happened.

Is the biblical story about Israel’s “United Monarchy” history, fiction, or somewhere in between? This chapter reviews the scholarly discourse about the texts and introduces critical Bible study. Since the inception of critical scholarship, Bible scholars have noted that the narrative contains tensions and even contradictions that demonstrate the impossibility of accepting the details of the biblical narrative as an accurate reporting of events. Nevertheless, researchers long distinguished between the core narrative arc of the Saul and David stories, which was relatively consistent between the sources, and the many contradictions, alternative details, and smaller points, which were understood as attempts at polemic and apologetics, pushing one agenda or another, or simply rhetorical flourish. This meant that while many of the details in these accounts cannot be taken at face value as historical, the same critical reading of the text led biblical scholars to believe – until recently – in the historicity of the bigger picture. The reasons why this consensus has changed are primarily due to broader, “archaeological” considerations that are discussed in Chapter 3.

The chapter discusses empires from a broader historical and anthropological perspective, defining the topic and revealing several false assumptions that led the entire discussion of the United Monarchy astray. The chapter shows that while scholars were often using the Roman or even the British empire as a model when assessing the United Monarchy, most empires had a different form, rising very quickly – often evolving not from “states” but from simpler forms of sociopolitical organization, in what is sometimes referred to a stateless empires – and then dissolving just as quickly, often a generation or two after their foundation. Both the very rapid growth of such empires and their rapid disintegration means that although such empires were common, they did not exist long enough to have material manifestations resembling Assyria or Rome. As examples, the chapter looks at the empires founded by Shaka and Genghis Khan as models of empires that seem to serve as better antecedents to the United Monarchy. The chapter concludes that the reconstruction of the United Monarchy presented in the book is very much in line with what is known historically and anthropologically about empires.

Before beginning the critical, scientific inquiry into the history of Saul, David, and Solomon in the rest of the book, this chapter offers a simple run-through of the main elements of the biblical story itself. It begins with the biblical depiction of the time of the Judges, before there were kings in Israel, and then tells the story of Saul, leading to the rise of the monarchy. It outlines the biblical depiction of his reign as Israel’s first king, along with his later interactions with David, who became his successor. It briefly lays out how David took the throne and expanded the kingdom, and the troubles he experienced within the royal family, including the battles of succession first with Absalom then between Solomon and Adonijah. Finally, the chapter lays out the story of Solomon’s glorious rule, and then his death and the division of his kingdom in the time of his son Rehoboam.

The contrast between the glory and splendor of King Solomon’s succession and reign at the beginning of the book of Kings and the “exile” or captivity of King Jehoiachin by the Babylonians at the end points to one of the central themes of the book: the collapse of the monarchy descended from the line of David.

Chapter 7 covers David’s moral downfall and the disastrous implications for his family, including the rape of Tamar and the rebellion of Absalom. The closing pages of 2 Samuel look back and raise further questions about who David was and the kind of God who was involved with him.

Egeria, a late fourth century Christian pilgrim to Jerusalem, describes a dramatic ritual on the morning of Good Friday. This text is remarkable on several counts: it is written by a female, it has an early date (soon after Constantine’s initiatives in establishing Christian pilgrimage) and it provides a wonderfully detailed description of the areas visited in Jerusalem during Holy Week. She and the other pilgrims venerate the wood of the cross, the inscription over Jesus’s head, the horn used to anoint the kings of Israel, and the ring of Solomon. Throughout her account, Egeria stresses the importance of pilgrims being assured of the truth of their faith by encountering physical landscapes and tangible objects. Theatrical studies in dramaturgy and stagecraft affirm the role which props play in helping actors activate memory and achieve a rich performance. This chapter examines the network of symbols in these artifacts using ritual studies, theatre analysis and space and place theory, demonstrating how these objects were used as props in a complex ritual drama, which offered material, sensory and embodied experiences for religious pilgrims.

This chapter focuses on attempts to understand avoidance learning. The original experiments were first performed in the St. Petersburg laboratory of Pavlovs arch-rival, Vladimir Bekhterev. Researchers there arranged that, if when a signal was given, a dog failed to flex a leg, a shock would be delivered; if the leg was flexed in time, the shock was avoided. In general, these dogs learned quickly to flex the target leg as soon as the signal was given. It took over 30 years before a widely accepted explanation was developed of how the absence of an event could promote learning. A key contribution was the two-factor theory developed by Hobart Mowrer. His studies of avoidance learning and those that followed, mainly by Richard Solomon and his students, laid the foundation for breakthroughs in the study of associative learning in the late 1960s. The chapter also describes research on punishment.

This chapter begins by exploring the issue of Proverbs as wisdom literature and its context within that group of books, it looks at the distinctive forms and content of the book and at the various possible context(s) for different sections of the work. It also looks at the Solomonic attribution and at other attributions to different characters found in Proverbs and at questions of orality and literacy.

In the Introduction, the editors briefly sketch the parametres of the volume, and give an overview of each subsequent chapter.

With his ‘Solomonic Connection’, David Firth observes the man Solomon as he appears in Kings and Chronicles. Solomon is ‘paradigmatic’ for understanding wisdom in both of these books and yet he is not treated identically therein. Kings and Chronicles offer different portraits of the exceedingly wise king, whether that be his foundational role for wisdom or his problematic relationship with it. Matters of the temple, Solomon’s behaviour, torah, and the very conception of wisdom itself all have a place in biblical presentations of Solomon. Firth looks closely at 1 Kings 1–11 and 2 Chronicles 1–9 with a literary and theological reading that does not let one account determine the other or allow the Solomonic portraits in Proverbs and Ecclesiastes to have all of the attention.

Mette Bundvad considers Ecclesiastes as a book of contradictions and one that has a peculiar narrator and special thematic concerns. Instead of giving a catalogue of possible or plausible contradictions in the book, Bundvad surveys the ways in which scholars have reckoned with the book’s evident tensions. The question that emerges, then, is whether these contradictions are a feature of the book or a ‘bug’ of sorts. Ecclesiastes’ portrayal of its narrator falls under the rubric of these very tensions, exhibiting a man, or men, who wears various guises and no one persona. Bundvad concludes with reflections about the book’s treatment of time, a theme that does not resolve every tension but does open up new questions and possible structures.

While the image of David’s military prowess was ubiquitous, the figure of David as penitent also provided a model for Louis’s kingship. This chapter explores a number of musical settings of centonized psalm texts composed for the singers of the chambre in the difficult circumstances surrounding his early reign that engage with the idea of a penitent king, a king responding to adversity through an intensification of personal devotion. As part of this process, Psalm 19, Exaudiat te Dominus came into particular focus, being appended to the celebration of Mass at the chapelle royale from the 1580s, and gradually becoming part of the wider liturgy of the French church. But although this psalm would later become associated with the chapelle royale of Louis XIV, it is clear that from the very earliest times it was heard as a prayer for the king in times of adversity or when he was under military threat.

Chapter 5 describes the rhetorical and theological relationship between the Elijah/Elisha narratives and the greater book of Kings, both the Solomon stories on one hand (1 Kings 1–11) and the episodes dealing with Israel’s and Judah’s political demise on the other (2 Kings 9–25). It argues that Elijah and Elisha become the “hereditary carriers” of two theological concepts introduced through Solomon: the hope that children might surpass their ancestors in life-giving wisdom and that the temple might provide a durable paradigm through which to imagine Yhwh’s ongoing care for Israel’s land and people together. In this sense, Elijah and Elisha “prophetize” the Davidic promise of 2 Samuel 7, showing that Yhwh responds to sin with a power capable of reversing death. The chapter likewise maintains that a series of Davidic kings – Joash, Hezekiah, and Josiah – “re-royalize” the two prophets’ characteristic acts of resurrection and other forms of life preservation as depicted in 1 Kings 17–2 Kings 8. Because Elijah functions as their typological ancestor, these prophet-kings become the seeds through which Israel’s redemption after catastrophe might be imagined.