Biblical Archaeology Review

English translation by Thomas Wright, Early Travels in Palestine (New York: AMS Press, 1848), pp. 16-17; cf. Donato Baldi, Enchiridion Locorum Sanctorum (Jerusalem: Franciscan Press, 1982), p. 266.

These inconsistencies were gathered and published: R. Steven Notley, “Et-Tell Is Not Bethsaida,” Near Eastern Archaeology 70.4 (2007), pp. 220-230. The article was followed by a spirited forum on the pages of the same journal: Rami Arav, “Bethsaida—A Response to Steven Notley,” Near Eastern Archaeology 74 (2011), pp. 92-100.

We would like to thank our archaeological staff: Achya Cohen-Tabor, Sharya Fridman, Ayelet Tatcher, Shoshi Lotan, and Yehoshua Dray.

This second point is particularly important in light of Rami Arav’s recent claim that the remains of a Roman period bathhouse unearthed in 2017 at el-Araj belonged to the camp of Agrippa’s army. If Sulla and his men had indeed encamped at el-Araj, then Julias could not have been on the lakeshore as Josephus describes it elsewhere (Antiquities 18:26), and the Jewish reinforcements could not have arrived there, since they would have been intercepted by Agrippa’s troops.

See Paul Geyer, Itinera Hierosolymitana saeculi IV-VIII, recensuit et commentario critico instruxit, CSEL XXXIX (Vienna: 1898), p. 138.

Yoram Tsafrir, Leah Di Segni, and Judith A. Green, Tabula Imperii Romani: IUDAEA PALAESTINA (Jerusalem: The Israel Academy of Sciences and Humanities, 1994), p. 104; Zeev Safrai, “Gergesa, Gerasa, or Gadara? Where Did Jesus’ Miracle Occur?” Jerusalem Perspective (1996), pp. 16-19.

According to Danny Sion.