The Age of King Solomon was supposedly the cultural pinnacle for Israel and the Kingdom. If that is so, we would expect to see archaeological evidence of wealth, prosperity and multiculturalism. But if we look in the time frame suggested by the Orthodox Chronology we see quite the opposite:
James Pritchard wrote: “The so called cities of Megiddo, Gezer, Hazor and Jerusalem were in reality more like villages with relatively small public buildings and poorly constructed dwellings with clay floors. The objects reveal a material culture which [was] not sophisticated or luxurious. The magnificence of the Age of Solomon is parochial and decidedly lackluster but the first book of Kings implies exactly the opposite.”
Kathleen Kenyon wrote:“There is little direct evidence of the glories of Solomon’s court. The civilization was not of a very high order nor are there striking signs of economic prosperity. Almost no recognizably imported objects have been found in levels of this period in Palestine. There are no magnificent buildings, no fine artifacts adorned with semi-precious stones, no gold, silver or ivory and no signs of a flourishing international trade.”
Yet look at what happens if we search in the right time period under the New Chronology:
In Megiddo (one of Solomon’s most important cities) at Stratum VIIB were found evidence of Megiddo’s last great period of material wealth in the Bronze Age. The city was contemporaneous with Ramesses II and Merenptah. There is evidence of great wealth and cultural diversity in the Late Bronze Age. The Palace measures 50 metres in length with 2 metre thick walls. The entry way was surrounded with apartments. The largest hall had an imposing portico flanked by two basalt pillars, paved with seashells. The Royal Treasury included gold vessels, jewellery of different styles including gold and lapis lazuli beads and a collection of ivory plaques and over 200 ivory carvings listed as “the finest Canaanite art at its best”. This is the largest collection of Canaanite ivory yet found in Palestine.
The Migdol Temple measures 11 m x 10 m with walls three metres thick. Two massive towers were flanked by pairs of columns leading to the great CELLA. (See 1 Kings 7:15-22). This is precisely the time of the Israelite kings from David to Ahab under the New Chronology. We are told in 1 Kings 3:1 that Solomon married Pharoah’s daughter, so we would expect there to be evidence of Egyptian architecture and culture found in the palace. Some of the ivories from the palace in Megiddo contain Egyptian motifs: papyrus plants, lilies and lotus flowers, palm trees and winged sphinxes. The most famous Megiddo Ivory is a panel showing the king seated with his queen and a lyre player beside them. There are chariots and horses depicted around them. Above the horses is a winged sun disk and the queen is offering a lotus flower to the king. The king’s throne is adorned with sphinxes. Surrounding the king on his throne are three doves. The throne is protected by lions on each side. These art forms were very typical of Egyptian art at the time.
The Millo terracing system is identified with the City of David on the eastern slope (1 Kings 9:15). Just north of the Damascus Gate in Jerusalem in 1980, Gabriel Barkay found a large Egyptian stela with hieroglyphic text, a large Hotep class stone offering table, two Egyptian alabaster vessels, a headless Egyptian style statue and a limestone column capital with a palm design. It likely all came from a small temple within the residence but it was undoubtedly of Egyptian design. Likely as not this was built for Solomon’s Egyptian wife. In his notes Barkay wrote, “This is the only structure containing Egyptian architectural elements in stone ever found in Jerusalem and the only building constructed for a native Egyptian in Israel. It was most likely constructed for Solomon’s wife, the pharaohs daughter.” Pharoah Haremheb is identified as the pharaoh who gave his daughter to Solomon in marriage.
When you look at the correct archaeological time frame the evidence you find authenticates the accuracy of the Biblical record.
Source: A Test of Time by David Rohl