Jerusalem’s wealthiest families in the early Roman period built monumental tombs along the roads approaching the city, placing their wealth and status on display. Yet pilgrims heading to the Temple had to avoid entering or coming into contact with these tombs, lest they become impure and be barred from the very Temple they came to visit.
Dan, born to Bilhah, Rachel’s handmaid, is later described in Jacob’s blessing as “one of the tribes of Israel,” a formulation that suggests a need to affirm its place within Israel. The tribe is also portrayed in biblical texts as culturally distinct: seafarers, craftsmen, migrants, and figures who intermarry with non-Israelites, including Samson, a tribal hero with decidedly non-Israelite characteristics. Archaeological evidence from Tel Dan suggests that Dan began as a foreign group that was only later incorporated into Israel. Where were the Danites originally from?
Inscribed in silver and rolled into scrolls, the Ketef Hinnom amulets, ca. 6th century B.C.E., contain an early version of the Priestly Blessing (Numbers 6:24–26). More than an important textual witness, they reveal that protective ritual practices were an integral part of Judahite religion, and show how divine blessing could be worn on the body, transforming sacred words into a tangible safeguard against danger, illness, and misfortune.
Ezekiel’s vision of the dry bones did not assume personal resurrection, a belief that entered Judaism in a later period. In its original context, the imagery of bones rearticulating and coming back to life draws upon the ancient burial practices of Judahite family tombs, offering a message of hope to the exiles in Babylon that YHWH will return them to their land.
A hoard of 406 astragali (“knucklebones”), a bone that was used for divination in the ancient world, was discovered at Tel Abel Beth Maacah. Was this city, featured in the rebellion of Sheba against King David, a center for divination?
Esau, Jacob’s twin brother, is the ancestor of Edom, Israel’s southern neighbor. The Edomites worshiped the god Qos/Qaus, who emerged around the same time and place as YHWH in the Late Bronze Age, and who was very popular in Persian Period Yehud. And yet, unlike other foreign gods, the Bible never mentions the god Qos. Why?
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The Bible contains numerous references to ceramic pots, bowls, jugs, and other types of dishes. What do we know about these vessels?
2 Kings 18:4 describes Hezekiah as having abolished the bamot, worship sites outside Jerusalem. Archaeologists have discovered decommissioned temples and altars from this period in Lachish, Beersheba, and Arad. What do these findings really tell us?
In a joint venture, the Phoenician King Hiram and King Solomon go to Tarshish to bring back silver—the Levant has no silver deposits of its own. Where is Tarshish? Archaeological science, specifically, the ability to trace the chemical fingerprint of silver, and Phoenician inscriptions such as the Nora Stone, point us to the answer(s).
In the Bible, Tubal-cain is the inventor metallurgy, the Canaanites fight with iron chariots, and the Philistines control iron usage. What does archaeology tell us about when and how iron was introduced into the Levant?
Amos and Zechariah mention an earthquake in the time of King Uzziah. Its effects were uncovered in the excavations at Tel Agol in the Jezreel Valley: It turned the city, fortified for centuries to defend against the Assyrian threat, into a poor squatter town that could not recover.
Village dogs, guard dogs, scavenger dogs, and dog burials—what archaeology and the Bible can tell us about dogs in ancient Egypt and the Levant, and the significance of their silence during the plague of the firstborn.
Samson also meets a woman of questionable status in Timnah. Why do sexual encounters with foreign women take place in Timna?
This is the place of My throne and the place for the soles of My feet... Ezekiel 43:7
Ataroth is an obscure Transjordanian city, referenced only twice in the Bible. Nevertheless, due to modern archaeological discoveries, it has become a central piece of evidence for reconstructing the history of the Moabite rebellion against Israel and King Mesha’s expansion of the Moabite kingdom described in both 2 Kings and the Mesha Stele.
The Canaanite city of Hazor was destroyed in the Late Bronze Age. When the Israelites resettled the city in the Early Iron Age, they placed standing stones in three different places on the destroyed remains. What were these stones meant to signify?
The Bible focuses on questions of religion and politics, overwhelmingly emphasizing city life at the expense of rural life. Archaeology, in contrast, can help us to better understand the life of most Israelites, who did not live in cities, and supplies a better understanding of such mundane questions as what they did for a living and what they ate.
Jews have long understood “the place that YHWH will choose” to mean Mount Zion in Jerusalem, while Samaritans have interpreted it as Mount Gerizim near Shechem. Archaeology and redaction criticism converge on a compromise solution: it refers to a series of places, one place at a time.
In 722 B.C.E., Assyria conquered the kingdom of Israel, and deported many of the residents of Samaria and its surroundings to other Assyrian provinces, and brought deportees from other conquered territories to Samaria to take their place. Excavations at Tel Hadid, near Lod in Israel, have unearthed material remains that contribute to our understanding of these transformative years.
A small shrine model, found in an archaeological excavation of the 10th century B.C.E. city at Khirbet Qeiyafa, together with a 9th century B.C.E. Temple excavated at Motza, help us better understand the Temple of Solomon, known only from the biblical text.
The Samaria ostraca and a close look at biblical verses help us locate Mahlah, Noa, Hoglah, Milkah, and Tirzah, in the territory of Manasseh.
Fire pans (maḥtot) are listed as part of the Tabernacle’s accessories for the menorah and the altar. They also play an important role in the stories of Korah’s rebellion and the death of Nadav and Avihu as incense censors. Archaeological excavations have uncovered what these items were and how they functioned.
Fishbone remains discovered in eight different excavations in Jerusalem, from the Iron age to the early Islamic period, give us a sense of what fish the locals ate, and from where they were imported.
An enormous ancient altar from the early twelfth-century B.C.E., uncovered at the site of El-Burnat, sheds light on the biblical account of Joshua’s altar at Mt. Ebal as well as on the famous story of Jacob crossing his arms to bless Ephraim over Manasseh with the birthright.
Abraham purchases the cave of Machpelah for 400 silver shekels. Biblical phrases, archaeological finds, and chemical analysis come together to paint a portrait of how early trade using silver functioned before the invention of coins.
Copper has been mined in the Timna Valley since the 5th millennium B.C.E. Recent excavations reveal that activity in the region peaked in the 10th century B.C.E., during the kingdom of Edom. But did the Edomites control this lucrative copper industry, or was it dominated by the Israelite kingdom of David and Solomon?
Upon the conquest of Judah, Nebuchadnezzar deported many Judeans to Babylonia. What was their life like there? Were they assimilated, or did they stand out? What language(s) did they speak and what religious practices did they maintain? What was their social and economic standing? Babylonian records allow us glimpses into the lives of some of the deportees.
What we know about where he lived, the language he spoke, and the gods he worshiped.
The Mesha Inscription describes Omri’s conquest of the mishor in the Transjordan, and Moab’s subsequent (re)taking of it, in the 9th century B.C.E. Reading Numbers 21 in conversation with archaeological findings confirms much of this and offers us a glimpse at the history of this region before the Omride conquest.
Hebron plays a central role in many biblical stories. It was the prominent city in the Judean highlands, with large fortifications in the Early Bronze, Middle Bronze, and Iron Ages. During the Second Temple period, Hebron was occupied by the Idumeans. Recent archaeological excavations have uncovered large mikvaot (ritual baths), indicating that the inhabitants embraced Judaism.
The founders and directors of the Temple Mount sifting project explain the origin of the project, its goals, and highlight some of its important finds.
The rabbis claim that a “subverted” or “apostate” city, which Deuteronomy 13:13-18 condemns to destruction, “never was and never will be” (t. San. 14:1). Yet the account in Judges 19-21 of the destruction or ḥerem of Gibeah, its inhabitants, animals, and property, suggests that such “internal ḥerem” was an Israelite practice, and that Gibeah is being presented as a subverted city.
Contrary to the biblical account of the Israelite conquest and burning of Heshbon in Numbers 21, the archaeological remains of Tell Hesban (biblical Heshbon) demonstrate that it was not settled until centuries after the conquest and settlement period and not burned until over half a millennium later!
What light can archaeology shed on the significance and location of the vineyard?
Biblical, geographical, and archaeological data coalesce to clarify the military importance of this city to Iron Age Israel and the possible meaning of the term “Ahab’s hêḵal.”
Using archaeology, anthropology, and biblical Hebrew to explain why ancient Israelites overwhelmingly placed their doorways on the eastern side of their homes and avoided placing them on the west.
When and why washing became immersion: between traditional-rabbinic and scientific-critical approaches to the origin of immersion and the mikveh.
Animal, vegetable or mineral? Assyriology and archaeology provide an answer to an ancient question.
Hundreds of Judean pillar figurines have been found throughout Judahite homes in the Iron Age II. What is the biblical and archaeological context of these finds?
The current scholarship about the identity of the Philistines, who they were, when they came to the Levant, and why.
Weighing the historicity of the exodus story entails more than addressing the lack of archaeological evidence.
What exactly is the זֵר (zer), mentioned ten times in the furnishing of the tabernacle? A test case for the importance of archaeology in understanding Torah.
And Moses’ decision to break the tablets