Gezer (Hebrew: גזר) is an archaeological site in the foothills of the Judaean Mountains at the border of the Shephelah roughly midway between Jerusalem and Tel Aviv in central Israel. It is now an Israeli national park. In the Hebrew Bible, Gezer is associated with Joshua and Solomon. Gezer rises to an elevation of 229 metres (751 ft) above sea-level, and affords a commanding prospect of the plains to the west, north, and east. Gezer became a major fortified Canaanite city-state in the first half of the 2nd millennium BCE. It was later destroyed by fire and rebuilt. It is first mentioned in several ancient Egyptian inscriptions. Its importance was due in part to the strategic position it held at the crossroads of the ancient coastal trade route linking Egypt with Syria, Anatolia and Mesopotamia, and the road to Jerusalem and Jericho, both important trade routes. In Roman and Byzantine times, the site was sparsely populated. Later, In the modern era, Gezer was the site of the depopulated Palestinian Arab village of Abu Shusha, the residents of which fled, and others were massacred by Givati Brigade during the 1948 Arab–Israeli War.
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Biblical conquest under Joshua In biblical times, Gezer, which lay on the outskirts of Jewish land, was incorporated at a later time. The biblical story of the Israelite conquest of Canaan under their leader Joshua mentions a certain "king of Gezer" (Joshua 10:33) who had gone to help his countrymen in Lachish, where he met his death. Gezer is listed in the Book of Joshua as one of the cities allotted to the tribe of Ephraim, as well as a Levitical city, one of ten allotted to the Levite children of Kehoth – the Kohathites (Joshua, ch. 21). Eusebius (4th century CE), describing the biblical Gezer of his day, writes:
Gazer [sic]. The lot of Ephraim, set aside for Levites. And Joshua besieged it, killing its king (Josh. 10:33). Solomon also built here (1 Kings 9:15–16). It is now called Gazara, a village of Nikopolis (Emmaus), [which is a place located] 4 milestones from it in the north. The tribe of Ephraim did not expel the foreigners from it (Judges 1:29).
The Egyptian sack of Gezer According to the Hebrew Bible, the only source for this particular event, the Sack of Gezer took place at the beginning of the 10th century BCE, when the city was conquered and burned by an unnamed Egyptian pharaoh, identified by some with Siamun, during his military campaign in Philistia. This anonymous Egyptian pharaoh then gave it to King Solomon as the dowry of his daughter. Solomon then rebuilt Gezer and fortified it. The Bible states:
This is the account of the forced labor that King Solomon conscripted to build the house of the Lord and his own house, the Millo and the wall of Jerusalem, Hazor, Megiddo, Gezer, Lower Beth-horon, Baalath, Tamar in the wilderness, within the land, as well as all of Solomon's storage cities, the cities for his chariots, the cities for his cavalry, and whatever Solomon desired to build... (Pharaoh king of Egypt had gone up and captured Gezer and burned it with fire, and had killed the Canaanites who lived in the city, and had given it as dowry to his daughter, Solomon's wife;
Identifying the biblical pharaoh
The only mention in the Bible of a pharaoh who might be Siamun (ruled 986–967 BCE) is the text from 1 Kings quoted above, and we have no other historical sources that clearly identify what really happened. As shown below, Kenneth Kitchen believes that Siamun conquered Gezer and gave it to Solomon. Others such as Paul S. Ash and Mark W. Chavalas disagree, and in 2001 Chavalas states that "it is impossible to conclude which Egyptian monarch ruled concurrently with David and Solomon". Professor Edward Lipinski argues that Gezer, then unfortified, was destroyed late in the 10th century (and thus not contemporary with Solomon) and that the most likely Pharaoh was Shoshenq I (ruled 943–922 BCE). However, the archaeological evidence recovered at the site indicates that Gezer was previously destroyed in an earlier stratum, around the times of Siamun. Lindelle C. Webster's excavation team concluded recently that correlation of Stratum IX, in Tel Gezer, with Solomon's era and Siamun "[is] improbable [as the end] of Tandy Stratum 10A is estimated by [radiocarbon] within the 11th century BCE, contemporary with the 21st Dynasty of Egypt but too early for Solomon by any estimate," and that correlation of Stratum 7 "with Shishak/[Shoshenq I]'s [e]nd boundary, (927–885 BCE, 68.3% hpd), [included in] the biblical date for Shishak's campaign [d]oes not fit well with current [radiocarbon]-based estimates for [Shoshenq I]." They estimate Shoshenq I's reign within the Stratum 8 destruction of Tel Gezer, which has been radiocarbon dated to the mid-10th century BCE (c. 969-940 BCE with 68.3% hpd, and 991-930 BCE with 95.4% hpd).
Tanis temple relief One fragmentary but well-known surviving triumphal relief scene from the Temple of Amun at Tanis believed to be related to the sack of Gezer depicts an Egyptian pharaoh smiting his enemies with a mace. According to the Egyptologist Kenneth Kitchen, this pharaoh is Siamun. The pharaoh appears here "in typical pose brandishing a mace to strike down prisoners(?) now lost at the right except for two arms and hands, one of which grasps a remarkable double-bladed axe by its socket." The writer observes that this double-bladed axe or 'halberd' has a flared crescent-shaped blade which is close in form to the Aegean-influenced double axe but is quite distinct from the Canaanite double-headed axe, which has a different shape that resembles an X. Thus, Kitchen concludes Siamun's foes were the Philistines, who were descendants of the Aegean-based Sea Peoples and that Siamun was commemorating his recent victory over them at Gezer by depicting himself in a formal battle scene relief at the temple in Tanis. Alternatively, Paul S. Ash had put forward a detailed argument that Siamun's relief portrays a fictitious battle. He points out that in Egyptian reliefs Philistines are never shown holding an axe, and that there is no archaeological evidence for Philistines using axes. He also argues that there is nothing in the relief to connect it with Philistia or the Levant.
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