Biblical Archaeology Review

“[M]any biblical scholars use archaeology to bolster views which they had already come to hold independently of the archaeological evidence,” Eric M. Myers, “Ceramics, Chronology and Historical Reconstructions,” in Lawrence E. Stager, Joseph A. Green and Michael D. Coogan, eds., The Archaeology of Jordan and Beyond: Essays in Honor of James A. Sauer (Winona Lake, IN: Eisenbrauns, 2000), p. 349.

Culture Without Context, Spring 2005.

“Pagan Incantations in Aramaic Incantation Bowls,” in M.J. Geller, J.C. Greenfield and M.P. Weitzman, eds., Studia Aramaica, New Sources and New Approaches (Oxford: Oxford Univ. Press, 1995), p. 53.

“Curse or Blessing, What’s in the Magic Bowl?” The Ian Karten Lecture 2002, University of Southampton, on which much of this article is based. This lecture is based on Professor Levene’s doctoral dissertation which in turn is based on his study of the magic incantation bowls in the collection of Shlomo Moussaieff, by whose kind permission the pictures in this article are published.

See Wayne Horowitz and Takayoshi Oshima, Cuneiform in Canaan (Jerusalem: Israel Exploration Society and Hebrew University, 2006), pp. 40–41.

See James B. Pritchard, ed., Ancient Near Eastern Texts: Relating to the Old Testament, 3rd edition with supplement (Princeton: Princeton Univ. Press, 1969), pp. 285–287.

In 2004, the excavation was co-directed by P. Nahshoni.

To borrow an expression from William W. Hallo (“The Limits of Skepticism,” JAOS 110.2 [1990], pp. 187–199).

Indeed, anthropological studies support the correlation between the rise of bureaucratic states and the use of writing in general (Jack Goody, The Logic of Writing and the Organization of Society [Cambridge: Cambridge Univ., 1986], pp. 89–99).