The 2021 discovery of a finely carved scarab amulet at Tel Azekah has drawn considerable archaeological and biblical attention. The scarab, dating to approximately 1800 B.C.E., belongs to the Middle Bronze Age, a period characterized by vibrant trade and cultural interaction between Egypt and the city-states of Canaan. Its exquisite craftsmanship and distinctly Egyptian royal iconography illuminate the complex relationship between these two regions during an age when Egyptian influence extended deep into the Levant. Moreover, the discovery took place in a location later associated with the biblical narratives of David’s confrontations with the Philistines, most famously in 1 Samuel 17, grounding this find within a broader framework of both archaeological and theological significance.

The Discovery Context at Tel Azekah

Tel Azekah lies in the Shephelah, the lowland region between the Judean hill country and the Philistine plain. It overlooks the Valley of Elah, the very setting where David’s victory over Goliath occurred. Excavations at the site have revealed occupational layers spanning from the Early Bronze Age through the Persian period, showing continuous settlement and strategic importance throughout biblical history. The 2021 discovery of the scarab occurred in the Middle Bronze Age stratum, a time when Canaanite city-states such as Hazor, Lachish, and Gezer maintained close contact with Egypt.

The scarab was unearthed by an expedition combining archaeologists from Israel and abroad, including contributions from Tel Aviv University and the University of Heidelberg. The artifact was found in a sealed context, suggesting it had not been displaced by later activity. This provided scholars with an unusually reliable chronological framework. The stratigraphic data places it firmly in the Middle Bronze IIA–IIB horizon (ca. 1800–1600 B.C.E.), aligning well with similar Egyptian artifacts found at sites such as Lachish, Megiddo, and Shechem.

Description and Artistic Characteristics

The amulet is small, approximately 2 centimeters in length, carved from steatite and glazed with a greenish-blue hue typical of Egyptian scarabs of the 12th and 13th Dynasties. Its dorsal surface is meticulously fashioned in the shape of a scarab beetle, a form symbolizing rebirth and divine protection in Egyptian thought. The flat base bears incised hieroglyphic motifs: a seated figure holding a scepter, flanked by two cartouches—though these cartouches appear pseudo-hieroglyphic rather than genuine royal names, a hallmark of Canaanite adaptation of Egyptian models.

This pseudo-royal style was common among Canaanite craftsmen who imitated Egyptian forms to invoke prestige and divine favor rather than to represent an actual pharaoh. The design likely reflects a blend of Egyptian symbolism with local Canaanite religious concepts. Scarabs of this type were often used as personal amulets or seals, signifying both social status and spiritual protection.

Egyptian Influence in Canaan During the Middle Bronze Age

During the Middle Bronze Age, Egypt maintained vigorous commercial and diplomatic relations with Canaan. Although Egypt did not exercise direct political control over Canaan until the later New Kingdom (15th–12th centuries B.C.E.), Egyptian artifacts appear frequently in Middle Bronze contexts. This reflects a period of sustained contact, facilitated by trade routes running along the coastal plain and through the inland valleys of the Shephelah.

The Tel Azekah scarab illustrates the diffusion of Egyptian artistic and ideological motifs through Canaanite culture. Egyptian scarabs in Canaan were not mere curiosities; they functioned as symbols of international connectivity. The presence of this scarab in a Canaanite urban center reveals that the local elite actively sought Egyptian prestige items, perhaps through trade or as diplomatic gifts. The amulet’s iconography would have conveyed the wearer’s familiarity with Egyptian royal imagery and association with divine protection, concepts readily adapted into the Canaanite worldview.

Archaeological and Biblical Correlations

The site of Azekah carries a long and distinguished biblical history. In the Middle Bronze Age, it was already a fortified city, as attested by its massive ramparts and glacis systems. Centuries later, it became one of the key defensive cities guarding Judah’s western approach, as noted in Joshua 10:10–11 and 15:35. The Valley of Elah below Azekah is immortalized in Scripture as the setting of David’s confrontation with Goliath (1 Samuel 17:1–58). Although this event occurred many centuries after the scarab’s deposition, the continuity of occupation underscores Azekah’s enduring strategic and spiritual importance in the biblical narrative.

The scarab, while older than the United Monarchy, contributes to understanding the deep-rooted civilization in this region long before David’s rise. The discovery reminds us that the biblical lands were never culturally isolated; instead, they were part of a broader network connecting Canaan, Egypt, and Mesopotamia. The people of Canaan had developed complex urban societies capable of producing and appreciating refined craftsmanship well before the time of Israel’s patriarchs.

The Symbolic Significance of the Scarab

In Egyptian religion, the scarab beetle symbolized Khepri, the solar deity representing renewal and the rising sun. The beetle’s habit of rolling a ball of dung, within which it laid its eggs, was viewed as a metaphor for the sun’s daily rebirth. The use of this symbol in Canaan demonstrates both the prestige of Egyptian religious imagery and its reinterpretation within local frameworks. Canaanites likely adopted the scarab motif for its apotropaic value—believed to provide divine protection and blessing, not as an endorsement of Egyptian theology.

The amulet’s adaptation exemplifies how Canaanite artisans engaged in selective cultural borrowing. They integrated Egyptian motifs while maintaining their own religious and social identities. This process of adaptation mirrors what Scripture later reveals about Israel’s interaction with surrounding cultures: although the Israelites lived among powerful neighbors, Jehovah repeatedly commanded them not to imitate foreign idolatry (Exodus 20:3–5; Deuteronomy 7:25–26). The Canaanite scarab thus serves as an archaeological witness to the syncretistic environment from which God later called His people to holiness and separation.

Implications for the Patriarchal Period

A scarab dated to 1800 B.C.E. situates it within the general timeframe of Abraham’s descendants in Canaan. Abraham himself entered the land around 2091 B.C.E., and by the time of Jacob’s migration to Egypt in 1876 B.C.E., Egyptian presence in Canaan was already established. The Tel Azekah artifact therefore belongs to a cultural milieu contemporaneous with the patriarchal narratives of Genesis. Although direct association with any biblical figure cannot be claimed, the scarab confirms that the environment described in Genesis—where Egyptian and Canaanite influences intertwined—accurately reflects historical realities.

When Abraham went down into Egypt (Genesis 12:10–20), he entered a kingdom that already influenced Canaan economically and artistically. Scarabs such as the one from Tel Azekah illustrate how Egyptian art and symbolism permeated daily life in the region. This background helps the modern reader visualize the cultural landscape in which the patriarchs lived, traded, and worshiped.

The Continuity of Azekah Through the Ages

Following the Middle Bronze Age, Azekah remained significant through the Late Bronze and Iron Ages. It was fortified during the period of the Israelite monarchy and played a role in Judah’s defense against both the Philistines and later Assyrian invasions. The city’s mention in the Lachish Letters, written just before the Babylonian conquest in the early sixth century B.C.E., testifies to its enduring importance. The discovery of a Middle Bronze scarab at the site provides tangible evidence that Azekah’s prominence extended back a thousand years earlier, demonstrating the site’s continuous role in the history of God’s people and their land.

Archaeological Reliability and Biblical Faith

The Tel Azekah scarab exemplifies how archaeology corroborates and enriches our understanding of the biblical record. Although the artifact predates Israel’s national existence, it validates the Bible’s portrayal of Canaan as a region of advanced civilization and extensive international contact. Far from the primitive setting imagined by some critics, the Canaan that Abraham entered was already organized, fortified, and culturally sophisticated. This aligns perfectly with the historical-grammatical understanding of Genesis, affirming the literal integrity of Scripture.

Furthermore, the presence of Egyptian-style artifacts in Canaan centuries before the Exodus demonstrates that Egypt’s dominance in the region had deep historical roots. When Jehovah later executed judgment upon Egypt and delivered His people from bondage (Exodus 7–12), He was not merely confronting an isolated nation but overthrowing a centuries-old system of human power and idolatry that had long sought influence over His land. The scarab from Tel Azekah thus stands as a small yet powerful testimony to the broader biblical narrative of divine sovereignty over the nations.

Conclusion

The 2021 discovery of the Canaanite scarab from Tel Azekah offers a remarkable window into the Middle Bronze Age world that preceded and shaped the environment of the patriarchs and early Israel. Its fine artistry and Egyptian-style iconography reflect a vibrant era of cross-cultural exchange in which Canaan stood as a meeting point between Egypt and the lands to the north. Yet beyond its aesthetic and historical value, the scarab serves as an enduring reminder that every artifact, when viewed through the lens of Scripture, contributes to the grand testimony of Jehovah’s unfolding purpose. Azekah’s enduring presence—from the days of Canaanite city-states through the time of David and beyond—bears witness to the steadfast continuity of God’s dealings with His people and the land He promised them.

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