Biblical Archaeology Review

Mary W. Helms, Ulysses’ Sail: An Ethnographic Odyssey of Power, Knowledge, and Geographical Distance (Princeton: Princeton Univ. Press, 1988), pp. 137–144.

James A. Weinstein, “The Egyptian Empire in Palestine: A Reassessment,” Bulletin of the American Schools of Oriental Research 241 (1981), pp. 1–28.

See Pummer, “Samaritan Tabernacle Drawings,” in Numen 45 (1998), pp. 30–68.

Another depiction of a Torah shrine was found engraved on a stone that may once have decorated the apse.

See Ruth Jacoby, “The Four Species in Jewish and Samaritan Tradition,” Eretz Israel 25 (1996), pp. 404–409 (Hebrew); p. 103* (English summary).

Tahebmeans, literally, the “Returner” and “Restorer (of Divine Grace).” For a summary of the beliefs about the Taheb see Ferdinand Dexinger, “Taheb,” in A Companion to Samaritan Studies, ed. Alan D. Crown, Reinhard Pummer and Abraham Tal (Tübingen: J.C.B. Mohr, 1993), pp. 224–226.

Similar depictions of tongue-like objects have been found on the synagogue mosaic of Sepphoris; see Ze’ev Weiss and Ehud Netzer, Promise and Redemption: A Synagogue Mosaic from Sepphoris (Jerusalem: Israel Museum, 1996), p. 18.

It is the so-called Synagogue A, located almost 300 meters north of the Byzantine wall, excavated in 1962 by N. Zori, who distinguished three phases in the construction of the building, spanning the end of the fourth or beginning of the fifth century C.E. to 626–640 C.E., when the synagogue was destroyed.

For the ongoing discussion about the identity of this building, see White, “The Delos Synagogue Revisited,” p. 140.

The inscriptions were first published by Phillipe Bruneau in his article “‘Les Israélites de Délos’ et la juiverie délienne,” Bulletin de Correspondence Hellénique 106 (1982), pp. 465–504; they were recently reexamined by L. Michael White in “The Delos Synagogue Revisited: Recent Fieldwork in the Graeco-Roman Diaspora,” Harvard Theological Review 80 (1987), pp. 133–160.