Déjà vu all over Again:
The Antiquities Market, the Shapira Strips, Menahem Mansoor, and Idan Dershowitz
By Christopher Rollston, George Washington University
Idan Dershowitz has authored an article entitled “The Valediction of Moses: New Evidence on the Shapira Deuteronomy Fragments,” ZAW 133 (2021): 1-22. In his article, Dershowitz states that he offers “new evidence and arguments against the prevailing theory that Wilhelm Moses Shapira forged his infamous Deuteronomy fragments.” He considers the Shapira Strips to be authentic, basically, the first of the real Dead Sea Scrolls. That’s quite a claim. In fact, he also believes that “The Shapira fragments are not only authentic artifacts, but are unprecedented in their significance: They preserve a pre-canonical antecedent of the Book of Deuteronomy” (p. 22 of his article). He also has a forthcoming monograph dealing with this subject, which will include a full transcription of the Shapira Strips, replete with translation and copious notes.
First and foremost, I would emphasize that Idan Dershowitz is doing the scholarly community a great service in producing a very useful transcription of the Shapira Strips, replete with copious annotations. This will be of much value for those interested in the history of modern inscriptional forgeries.
But I believe that his work will convince very few epigraphers (i.e., scholars who specialize in actual, ancient inscriptions) that the Shapira Fragments are authentic, ancient documents. And I do not believe that his work will convince all that many text scholars (i.e., scholars who primarily work not with actual ancient inscriptions, scrolls, papyri, but rather with edited texts in print editions) that the Shapira Strips are ancient…although I suspect some text scholars will find Idan Dershowitz’s proposal alluring, especially since it seems to “confirm” the things some of them have believed about the textual transmission of Deuteronomy in its earliest forms.
Nevertheless, the totality of the extant empirical
evidence continues to demonstrate that the Shapira Strips are modern forgeries,
and they reflect the same basic tendencies and problems which are present in
most modern fakes and forgeries of the past two, three, or four centuries. I
will discuss some of the evidence in this blog post, but in a more detailed
fashion in a print publication.
Finally, I should also mention that I was an invited participant in the symposium at Harvard Law which was held in 2019 in which Idan Dershowitz presented his views. As I emphasized in that meeting, the evidence against authenticity is compelling: the Shapira Strips are indeed modern forgeries, modeled mostly on the book of Deuteronomy, with the sort of “forger’s flourishes, augmentations, and additions,” that are hallmark features of forgers’ methods…time and time again through the centuries.
NB: In this blog post, I reference a number of my articles. Most of these (but not all) are available on www.academia.edu. I have included bibliographic data for these in the “for further reading” section at the end of this blog post. I would have liked to have integrated all of these references into this blog post, but since the New York Times article appeared today, and I wanted to get this post up rapidly, I am just including these as an addendum at the bottom of this blog post.
The Setting in the 19th centuy:
The Shapira Strips surfaced on the Antiquities Market in ca. 1883, and were shopped around far and wide by Moses Wilhelm Shapira (1830-1884) who had an antiquities shop in Jerusalem. If they had been deemed ancient in 1883, they would have been by Shapira’s own statements) worth an absolute fortune. A decade prior to the surfacing of the Shapira Strips, Shapira had been closely connected with the Moabite Forgeries (ca. 1873, 1874, etc.). The Moabite Forgeries were inscribed terra cotta and stone objects, with inscriptions modeled rather poorly on the great Mesha Stele Inscription, discovered in ca. 1868 (of which Salim al-Kari, an associate of Shapira, had made a squeeze prior to the famous shattering of the Mesha Stele by heating it and pouring water on it). Although a number of scholars at the time deemed these Moabite Forgeries to be ancient (e.g., the great Semitist Konstantin Schlottmann), the archaeologist and epigrapher Charles Clermont-Ganneau rapidly debunked them as modern forgeries. Clermont-Ganneau was absolutely correct. In fact, the Moabite Forgeries would not fool even a beginning student of Northwest Semitic inscriptions today.
It is also worth noting that many forgeries were surfacing in this era, in the wake of discoveries such as the Mesha Stele and the Temple Mount Inscription. Clermont-Ganneau debunked many of them, authoring articles and even a monograph on the subject. And, of course, Clermont-Ganneau was among the first to debunk the Shapira Strips as well, along with Christian David Ginsberg. Notably, Konstantin Schlottman asserted that the Shapira Strips were forgeries!
Also important to mention is that Shapira was very familiar with aged scrolls (e.g., from the Middle Ages), as he sold a number of them to the British Museum, especially from the region of Yemen. It should also be emphasized that the Shapira Strips are no longer extant. After Shapira himself committed suicide in the Netherlands (after the Shapira Strips were declared to be modern forgeries), the Shapira Strips were later sold at auction and are often presumed to have later been burnt in a tragic house fire. At the very least, they have never surfaced again.
Further notation: During the past three or four centuries, many hundreds of forged inscriptions have appeared on the antiquities market. These modern forgeries come in all shapes and sizes and are written in a number of languages, including Greek, Hebrew, Aramaic, Phoenician, Latin, Syriac, and Coptic. Some of these modern forgeries were quite poor, some of them were quite good. But the production of textual forgeries in the modern period is quite a common thing, and it has often been quite lucrative for the forgers and for those who sell forgeries. It is a major problem in the field and has long been so.
I. Not the first, not the last.
Idan Dershowitz is not the first scholar to attempt to contend that the Shapira Strips are ancient, and he will not be the last. That is, most famously, Menahem Mansoor (University of Wisconsin, 1959 “The Case of Shapira’s Dead Sea [Deuteronomy] Scrolls of 1883) argued at length that the Shapira Strips were not modern forgeries, but actual ancient Dead Sea Scrolls. But the convergence of epigraphic evidence is squarely against the Shapira Strips. However, I would emphasize that when one thinks about the long history of textual forgeries (going back many centuries), the Shapira Strips are quite good, especially for their time (i.e., late 1800s), but not nearly good enough to be considered ancient. That is, they are modern forgeries. I do not know if Shapira himself forged them. But I am quite certain that they are demonstrably modern forgeries, not at all ancient.
II. A Methodological Imperative: Dramatic
Claims Require Dramatic and Compelling Evidence (and we just don’t have
dramatic, compelling evidence)
From the outset, I would emphasize that
dramatic claims require dramatic and compelling evidence. Phrases such as:
“Could it be?” “What if?” or “Might it be the case?” are simply not good
enough. Speculations about
possibilities, or specious arguments about what a forger would have known,
could not have known, might have done, might not have done, could have forged,
could not have forged, could have written in his forgery, could not have
written in his forgery…well, these have been demonstrated time and time again
to be fruitless speculations, certainly not empirical evidence. And when
scholars mount such arguments, time and time again they are demonstrated to
have been wrong in their assumptions about all of these things that a forger
could or could not have done, or could or could not have known.
Let’s now frame this in a very pragmatic
fashion. If the Shapira Fragments were
to surface today, the leather would be subjected to carbon 14 tests; the ink
would be subjected to chemical analyses (e.g., using a scanning electron
microscope equipped with an EDS); there would be very careful analyses, using
magnification, of the script itself, its morphology, the stance of the letters,
and the ductus (i.e., the number of strokes forming a letter, the direction of
those strokes, and the order of those strokes); the patina on the surface above
the ink would be analyzed for modern contaminants in it and under it; there
would be analyzes of the ways in which the ink had or had not flowed into the
current cracks in the leather itself (much as was recently done with the Museum
of the Bible’s Dead Sea Scrolls Forgeries). But the Shapira Fragments are lost
to history. They were presumably destroyed. So there is no way to do these
sorts of basic, benchmark, empirical analyses. And without these sorts of
analyses today, no inscription would be declared ancient by a serious scholar
trained in epigraphy.
But, in essence, Idan Dershowitz is essentially asking that we forget about all that, and consider the Shapira Strips to be ancient manuscripts, not modern forgeries. But since the Shapira Strips have disappeared, and are presumably gone forever: (a) there can be no carbon 14 tests of the leather, (b) there can be no laboratory testing of the chemical composition of the ink (e.g., using a Scanning Electron Microscope equipped with an EDS), (c) there can be no careful palaeographic analysis of the script using magnification of the inscriptions themselves, (d) there can be no laboratory analysis of the patina which is present on the leather or on the ink, (e) and there can be no analyses of the ways in which the ink has adhered to the leather (e.g., when someone attempts to forge a manuscript today, the ink will often “leak” into ancient cracks in the leather…and that is very telling, of course). Moreover, looking at a photo or a hand-copy of an inscription is absolutely not the same as holding an inscription in your hands. There is just no substitute for being able to look at a manuscript oneself and to collate it oneself. Thus, for someone to attempt to declare the Shapira Strips ancient or authentic in spite of the fact that none of these analyses (such as those listed above) can be done is an absolute deal breaker. We simply must be able to analyze the Shapira Strips themselves (i.e., the actual documents) before anyone can make a compelling declaration of antiquity.
To put it differently, if an inscription
appeared on the antiquities market today, a smart, methodologically savvy, trained
epigrapher (i.e., a scholar trained in the actual ancient media, ancient
writing technologies, ancient media, etc.) would not declare an inscription to
be ancient without first subjecting the inscription to the examinations
mentioned above. Thus, to ask us today
to accept as ancient the Shapira Strips when such analyses cannot be done is a
bridge too far, way too far. And, of
course, on top of all this, the evidence (mentioned already back in 1883 and
1884 is quite damning, including, but not limited to, the anomalies with the
script). The Shapira Strips are modern
Dramatic claims require dramatic, compelling evidence, and we just don’t have it with regard to the Shapira Strips. Rather we have hypotheticals, and circumstantial evidence, at best. And that’s just not going to make the cut, alas, in light of the insurmountable problems with the script (and the eerie parallels to the Moabite Forgeries).
III. Motives: Economic
in part, but also in part to Bolster the Traditional View that Deuteronomy was
Ancient, not a Pious Forgery of the late 7th century BCE.
There was a strong economic motive for the production of the Shapira Forgeries. After all the Shapira Strips were stated (by Shapira, among others) to be worth a fortune. But there was more: The Shapira Strips were intended by the forger to Bolster the Traditional View that Deuteronomy was very ancient, and not a pious forgery of the late 7th century BCE. Of course, the forger also knew that any “find” that could bolster the traditional view would garner much attention, and be worth even more, in all sorts of ways.
Many within both Judaism and Christianity have
long believed that the Pentateuch (also known as the Torah, that is, Genesis,
Exodus, Leviticus, Numbers, and Deuteronomy) was written by Moses, who lived
during the 13th century BCE.
The Shapira Strips are largely taken from the
book of Deuteronomy (and modeled on the script of the Mesha Stele, which hailed
from the 9th century BCE). Thus, if the Shapira Strips were ancient,
they would be dated much closer to the time of Moses than any manuscripts of
the Pentateuch available in the 1800s (or even now). For this reason,
some people really wanted (then and now) the Shapira Strips to be ancient and
authentic, since that would put them much closer to the time of Moses (again,
the script of the Shapira Strips was modeled on the Mesha Stele, which did come
from the 9th century BCE).
Now, let’s put all of
that in context, in the 1800s. “Biblical Criticism” was gaining
a great deal of headway during the 1800s and was embraced by many scholars and
laypeople, but it was repudiated by many others as heretical. In terms of
Biblical Criticism of the 1800s, note that W.M.L. DeWette had argued in the early 1800s
that the book of Deuteronomy was a pious forgery from the 7th century BCE, not
from the time of Moses in the 13th century BCE. Please allow
me to emphasize that date: EARLY 1800s (decades prior to the forged Shapira
Strips)….in other words, this view that Deuteronomy was a pious forgery had
been circulating for several decades…and many traditionalists were still upset
about it, and they longed for hard evidence to the contrary.
Similarly, the first
edition of Julius Wellhausen’s book entitled “The Composition of the
Hexateuch” (note: Hexateuch is a way of referring to the first six books
of the Bible, namely, Genesis through Joshua) was published in 1876-1877, and
in this volume Wellhausen also argued for a “late date” for the composition of
Deuteronomy (among other books).
Again, many in Christianity and Judaism had
long believed that Moses (who lived during the 13th century BCE) was
responsible for Deuteronomy as well as the rest of the Pentateuch. But scholars such as DeWette, along with many
other scholars in the 1800s, were dating Deuteronomy to the 7th century BCE,
that is, around 500 or 600 years after Moses. Many
traditionalists (even many scholars) believed that to be absolutely heretical.
Indeed, the traditionalists believed that
the Bible itself was under assault from Biblical Criticism and its
late-dating of Biblical texts.
Shapira Strips!! They solved everything and vindicated the Bible….that
fact that the Shapira Strips seemed to demonstrate that Deuteronomy could be
dated much closer to the time of Moses than scholars such as DeWette had
contended was widely hailed as absolutely marvelous. And the Shapira Strips
could demonstrate that Deuteronomy was much older than the late 7th
century….after all, the script of the Shapira Strips was very similar to the
script of the Mesha Stele, and the Mesha Stele was 9th century…more
than two hundred years prior to DeWette’s dating of Deuteronomy!
Of course, it should
always be remembered that modern forgers (and ancient forgers) know their
And it’s also worth
emphasizing again that the Shapira Strips were being touted as priceless…and
for this reason the price Shapira was asking for them was indeed a
IV. Textual Forgeries:
A very old story
(1) There is a long history of talented, unscrupulous people (including scholars, antiquities dealers, and disgruntled students) producing textual forgeries (as well as other types of forgeries, of course, as well). Thus, we have textual forgeries from the ancient, medieval, and modern world….that is, from ancient Mesopotamia and ancient Egypt, as well as ancient Israel and Early Christianity, from the Middle Ages (e.g, the Donation of Constantine), and from the modern world (I deal with this in a print article on the long history of textual forgeries). Thus, it’s a very old tactic. (2) During the past few centuries, modern forgeries revolving around the Bible and Biblical World have surfaced on the antiquities market. These have generated (even before, during, and after the time of Shapira) a great deal of money. These forgeries are in various languages, including Greek, Latin, Hebrew, Aramaic, Coptic. (3) Forgers have often patinated their works so as to cause them to appear ancient. And also, the forgers will, when possible, use older or ancient media as well (e.g., ancient pots, ancient papyri, parchment). In short, forgers have long been quite sharp, quite knowledgeable. (4) Forgers and dealers often produce forgeries that will peak the interest of scholars and collectors….that is, forgers know the market…they know their target-audience, “marks” well. They know what people want, and they produce fakes with the desired content. (5) Forgers and dealers often go to “text” scholars, rather than to epigraphers, palaeographers, and papyrologists….they do this because text scholars are accustomed to working more with edited texts than with ancient written artifacts (this was the case with the Jesus’ Wife Papyrus, and with countless other modern forgeries). (6) These text-scholars often take the bait, as it were (in my two Maarav articles, I deal with some of this….and the ways in which various scholars ultimately “authenticated” inscriptions which were actually modern forgeries). (7) Shapira either produced himself, or commissioned the production of, the Moabite Pottery Forgeries and the Moabite Stone Forgeries. These are pretty bad forgeries…and would not fool anyone in the field today, but they fooled quite a few people in the 1870s. I’ve written about these some (e.g., see the articles in the Finkelstein volume and the Naveh volume, in which I deal some with Shapira, especially his pottery and stone forgeries). (8) The Shapira Strips were declared modern forgeries in the 1880s on the basis of strong and compelling evidence. Thus, Ginsberg and Clermont-Ganneau were quite right (that is, long ago, at the time the Shapira Strips surfaced). (9) Shapira had means, motive, opportunity. .
Principle: After the discovery of a truly sensational ancient inscription, forgers
will often produce modern forgeries which are similar in terms of script or
content to the authentic, ancient one. The Mesha Stele (discovered in
1868, and often called the Moabite Stone) was just such an inscription…it
dates to the 9th century BCE, is written
in the Old Hebrew script (because, as the inscription itself
mentions, that King Omri of Israel had subjugated the Moabites and held
hegemony over them), it is written in the Moabite language (remember:
language and script are two different things), and it contains content which dovetails with the
Bible’s description of King Mesha of Moab (e.g., 2 Kings 3). The Mesha Stele is
a truly sensational, ancient inscription.
It has been clear for
more than a century that he Moabite Clay forgeries were largely the product of
Shapira’s friend and business associate Salim al-Kari (Salim had made a squeeze
of the Mesha Stele, hence, he knew what the script looked like), while the
Moabite Stone Forgeries were the product of Martin Boulos, but the fact remains
Shapira himself is also definitely and deeply connected with these blazing
forgeries of the early 1870s. In fact, Shapira or an associate of his would
sometimes take would-be buyers to a site, state that some of these clay and
stone “inscriptions” had recently been found at this or that site,
and then he would invite the would-be buyers to dig around…and lo and behold
they would find some in the ground. Of course, these had been
“planted” there so that they could be found, but it was a very
effective tool in the toolbox of Shapira.
The Shapira Strips are also modeled on the
script of the Mesha Stele. The script of
the Shapira Strips is considerably better than that of the Moabite
Forgeries. This is not surprising, as a
decade had passed between the time of the production of the Moabite Forgeries
and the Shapira Strips. Scholars had
been quite critical of the script of the Moabite Forgeries, and this was all
documented in journal articles of that time.
The forger of the Shapira Strips was reading those articles, especially
those published in ZDPV.
Of the many
similar stories is this more recent one: The Tel Dan Stele Inscription was discovered
on the excavation at Tel Dan in 1993 and 1994. This inscription mentions the
“House of David” (i.e., the Dynasty of David), is written in Aramaic,
and dates to the 9th century BCE. Less than a decade after the discovery of the
Tel Dan Stele, a modern forgery (which also fooled a number of scholars) known
as the Jehoash Inscription surfaced on the antiquities market (in ca. 2001).
I collated this inscription in the Rockefeller Museum in Jerusalem, a day or
two before my testimony for the prosecution in the Israel Forgery trial in the
2000s. Again, the point is that in the wake of the discovery of a bona
fide sensational inscriptional find, forgers begin to produce very similar
fakes…and these can, and sometimes do, sell for vast amounts of money.
There is also a very
similar situation with a Greek inscription from the Temple Mount, discovered in
1871. It is a truly fascinating inscription which contains a warning to
any foreigners who might venture too far into the Temple complex in Jerusalem.
And not long after this discovery, a forged Temple Mount inscription appeared
on the antiquities market.
In short, the
appearance of the Shapira Strips and the Moabite Forgeries follows an
established pattern, a pattern that is attested in the periods before and after
VI. A few words about
The script of the Shapira Strips is not the
same as the bastardized script of the Moabite Clay and Stone Forgeries sold by
Shapira. Indeed, the script of the Shapira Strips is much better than the
script of the Moabite Clay and Stone Forgeries, but the script of the
Shapira Strips has a handful of eerie similarities to the Moabite Clay and
Idan wishes for us to dismiss this evidence, or to assume that those producing the hand-copies of the Shapira Strips were utterly inept. But, with all due respect to Dershowitz, we have enough good hand-copies, and even script charts, to be able to state that the script of the Shapira Strips is flawed, and these flaws are similar to the sorts of flaws often found in modern forgeries through the decades. This evidence cannot simply be dismissed.
Also relevant: we
can state that the script of the Moabite Clay and Stone Forgeries and that of
the Shapira Strips is similar (in a few tell-tale ways) because we have some
fairly good hand-copies of the Shapira Strips (hand-copies which were made by
scholars after Shapira announced the Shapira Strips in ca. 1883), and, of
course, many of the Moabite Clay and Stone Forgeries are still in existence today
(especially in England and Israel). In short, the script of the Shapira
Strips is a better than that of the Moabite Clay and Stone Forgeries, but the
hallmark features that demonstrate the script is forged are present in both
groups (i.e., the Moabite Clay and Stone Forgeries as well as that of the
VII. Forgers often model their forgeries on
ancient literary texts (e.g., the Bible, or some other ancient literary text), or
on some ancient inscription.
Especially relevant for the Shapira Strips: In this connection it is useful for me to emphasize another standard method of forgers: forgers often model their forgeries on the script and words of actual ancient texts. They do this for a number of reasons, one of which is to attract the attention of scholars and the public (as people will often say about these that “they authenticate the Bible”). But there is another reason as well: it is hard for someone in the modern period to produce a fake which contains no errors with regard to the script, spelling, syntax, and word-meanings (when compared to actual ancient texts), but if the forgers mimic some of the words, sentences, spelling, or syntax, of a genuine inscription or an ancient literary text, it is much easier to avoid mistakes…and so forgers often mimic or copy the words from ancient texts.. Thus, many forgers borrow quite heavily from genuine ancient texts (either inscriptions or literary texts). The forger of the Shapira Forgeries is very heavily dependent on the book of Deuteronomy. The forger of the Shapira Strips picked and chose this text and that text (as forgers often do), but the dependence is crystal clear. Idan Dershowitz wishes to claim that a forger could not have done that. I have learned, in part the way, that making assumptions about what a forger could or could not do, is perilous. For centuries, they have really been quite good, much smarter and better than we thought.
VIII. Modern Forgeries dismissed early on by a consensus of scholars, with some scholar or scholars coming along later and arguing that these were not forgeries after all: We’ve seen this previously too.
After the discovery of the Dead Sea Scrolls (beginning in 1947), some people began to suggest that the (now lost) Shapira Strips might have been authentic and were, basically, the first of the Dead Sea Scrolls. As already noted, among those who contended this was Menahem Mansoor of the University of Wisconsin.
This sort of thing
happens from time to time with regard to forgeries. For example, there is
a modern forgery known as the “Brazilian Phoenician
Inscription.” This surfaced during the late 1800s and was rapidly
dismissed as a modern forgery, that is, it was deemed not to be ancient Phoenician,
but rather a modern forgery. However, during the 1960s, Cyrus Gordon,
then of Brandeis University began to contend (in an article published in 1968)
that the Brazilian Phoenician inscription was ancient. Frank Cross of
Harvard rapidly wrote a rejoinder (published also in 1968) demonstrating that
the Brazilian Phoenician Inscription was a modern forgery, and not a
particularly good one. In short, it’s nothing new for someone to come along and suggest
that some modern forgery is actually ancient. It happens.
In the case of this most recent attempt by Idan Dershowitz to suggest that the Shapira Strips are ancient, I would simply note that this has been attempted in the past, and without success (e.g., Menahem Mansoor).
In Professor Dershowitz’s case, he is attempting to contend that the contents of the Shapira Strips (the things included as well as the things excluded) corresponds with just what scholars would expect for an early version of the book of Deuteronomy. I would counter that it is always precarious to argue that an inscription from the market must be considered ancient based on what we think a non-extant (!) proto-biblical text might have said! That’s putting the cart before the horse in all sorts of ways.
I will be including
a long discussion of the Shapira Strips in my forthcoming volume entitled
(tentatively), Pious Forgeries: Forging
History in the Ancient World of the Bible & the Modern World of Biblical
Studies. Eerdmans Publishing Company. Forthcoming. I look forward to
continuing this conversation, and to providing additional, detailed evidence
against the Shapira Strips.
For Further Reading:
“Non-Provenanced Epigraphs I: Pillaged Antiquities,
Northwest Semitic Forgeries, and Protocols for Laboratory Tests.” Maarav
10 (2003): 135-193.
“Non-Provenanced Epigraphs II: The Status of Non-Provenanced
Epigraphs within the Broader Corpus of Northwest Semitic.” Maarav
11 (2004): 57-79.
“Navigating the Epigraphic Storm: A Palaeographer Reflects
on Inscriptions from the Market.” Near
Eastern Archaeology 68 (2005): 69-72.
“The Antiquities Market, Sensationalized Textual Data, and
Modern Forgeries.” Co-authored with Andrew Vaughn. Near Eastern
Archaeology 68 (2005): 61-69.
“The Public Display of Forgeries: A Desideratum for Museums
and Collections.” Written with Heather
Dana Davis Parker. Near Eastern Archaeology 68 (2005): 75.
“Who Wrote the Torah according to
the Torah?” TheTorah.com (August 2017). https://www.thetorah.com/article/who-wrote-the-torah-according-to-the-torah
“Forging History: From Antiquity to the Modern Period.” Pp.
176-197 in Archaeologies of Text: Archaeology, Technology, and Ethics,
eds. Matthew Rutz and Morag Kersel.
Joukowsky Institute Publication Series of Brown University, Oxbow Books,
“The Ivory Pomegranate: The Anatomy
of a Probable Modern Forgery.” Pp. 238-252 in Epigraphy, Philology and
the Hebrew Bible: Methodological Perspectives on Philological and Comparative
Study of the Hebrew Bible in Honor of Jo Ann Hackett, eds. Jeremy
M. Hutton and Aaron D. Rubin. Atlanta: Society of Biblical Literature, 2015.
“The Bullae of Baruch ben Neriah
the Scribe and the Seal of Ma‘adanah Daughter of the King: Epigraphic Forgeries
of the 20th Century.” Pp. *79-90 (English) in Eretz Israel
32: The Joseph Naveh Volume, eds. Joseph Aviram, Shmuel Ahituv, et
al. Jerusalem: Israel Exploration Society, 2016.
“The Putative Authenticity of the New
‘Jerusalem’ Papyrus Inscription: Methodological Caution as a Desideratum,” Pp.
321-330 in Rethinking Israel: Studies in the History and Archaeology of Ancient
Israel in Honor of Israel Finkelstein, ed. Oded Lipschits. Winona
Lake: Eisenbrauns, 2017.