Biblical Archaeology Review

Biblical Archaeology Review is the flagship publication of the Biblical Archaeology Society. For more than 40 years it has been making the world of archaeology in the lands of the Bible come alive for the interested layperson. Full of vivid images and articles written by leading scholars, this is a must read for anyone interested in the archaeology of the ancient Near East.

Endnote 44 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

See Z. Herzog, M. Aharoni, A.F. Rainey and Shmuel Moshkovitz, “The Israelite Fortress at Arad,” BASOR 254 (1984), p. 4, and references therein.

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Endnote 43 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

Letter 18 from the Elyashib archive, which mentions byt yhwh (the house/temple of Yahweh), refers to the sanctuary at Arad rather than the Jerusalem Temple. See David Ussishkin, “The Date of the Judaean Shrine at Arad,” IEJ 38/3 (1988), p. 155.

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Endnote 42 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

Y. Aharoni, “Arad: Its Inscriptions and Temple,” pp. 21, 29–30.

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Endnote 41 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

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Endnote 40 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

James B. Pritchard, Tell es-Sa‘idiyeh: Excavations on the Tell, 1964–1966, University Museum Monograph 60 (Philadelphia: The University Museum, 1985), pp. 8–9, 77–80.

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Endnote 39 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

Ephraim Stern and Itzhaq Beit-Arieh, “Excavations at Tel Kedesh (Tell Abu Qudeis),” in Excavations and Studies: Essays in Honour of Professor Shemuel Yeivin, ed. Y. Aharoni (Tel Aviv: Institute of Archaeology, 1973), pp. xiv, 96; Stern and Beit-Arieh, “Excavations at Tel Kedesh (Tell Abu Qudeis),” Tel Aviv 6 (1979), pp. 5–6.

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Endnote 38 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

Biran, “Two Discoveries at Tel Dan,” p. 95.

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Endnote 37 - What’s a Bamah? How Sacred Space Functioned in Ancient Israel

Stager and Wolff, “Production and Commerce in Temple Courtyards,” pp. 95–97. Biran, on the other hand, suggested that the installation was used for special water libations (“Two Discoveries at Tel Dan,” IEJ 30 (1980), pp. 91–95; see also “Is The Cultic Installation at Dan Really an Olive Press?” BAR 10:06.)