Despite the investigation of hundreds of ancient temples across the Near East, life-sized statues of divine figures are rare and none have been found in the Canaanite Levant. In this article, contextual and iconographic analyses are used to argue for the interpretation of objects from Canaanite temples at Tel Lachish and Hazor, Israel, as sceptres associated with life-sized statues. This represents the first evidence for life-sized divine figures in the region. In turn, this identification may assist in the recognition of similar objects from elsewhere in the Levant and beyond, and stimulate discussion of the power embodied by these statues.

When and where the process of state formation took place in the biblical kingdom of Judah is heavily debated. Our regional project in the southwestern part of Judah, carried out from 2007 to the present, includes the excavation of three Iron Age sites: Khirbet Qeiyafa, Tel Lachish, and Khirbet al-Ra’i. New cultural horizons and new fortification systems have been uncovered, and these discoveries have been dated by 59 radiometric determinations. The controversial question of when the kingdom was able to build a fortified city at Lachish, its foremost center after Jerusalem, is now resolved thanks to the excavation of a previously unknown city wall, dated by radiocarbon (14C) to the second half of the 10th century BCE.

A model of five major chronological phases is suggested for the history of human dance. These phases did not replace one another, but accumulated as successive layers. The earliest phase is associated with courtship, thus explaining the potent role of dance in sexual desire and seduction. The second phase is associated with the appearance of modern human behaviour and the earliest burials, which were rites of passage that involved the first communal dances. The third phase is associated with the appearance of hybrid human-animal figurines that point to altered states of consciousness and aspirations to change reality; this is when trance dance, shamanism, magic and religion came in. The fourth phase is connected with the beginning of agriculture in Neolithic villages, which was coordinated by elaborate calendrical ceremonies. The fifth and final phase is associated with urban societies, economic complexity and specialization; well-trained professional dancers now performed acrobatic body movements and elaborate choreography for the enjoyment of others. The history of dance thus reflects the history of human rituals and religion.

Recent excavations at the protohistoric (5200–4600 cal BC) site of Tel Tsaf in the Jordan Valley (Israel) revealed an unusual clay model, found in a room surrounded by several large grain-storage silos. It provides the first insight into the manner in which the superstructures of the silos at Tel Tsaf may have been constructed. More importantly, this find adds a new dimension to understanding the link between large-scale storage and the symbolism related to grain storage, burial and the regeneration of life. It also illustrates the early appearance of distinct strategies for controlling the means of production and for accumulating wealth—factors that led to the creation of social hierarchies in the ancient Near East.

Seventeen samples of burnt olive pits discovered inside a jar in the destruction layer of the Iron Age city of Khirbet Qeiyafa were analyzed by accelerator mass spectrometry (AMS) radiocarbon dating. Of these, four were halved and sent to two different laboratories to minimize laboratory bias. The dating of these samples is ~1000 BC. Khirbet Qeiyafa is currently the earliest known example of a fortified city in the Kingdom of Judah and contributes direct evidence to the heated debate on the biblical narrative relating to King David. Was he the real historical ruler of an urbanized state-level society in the early 10th century BC or was this level of social development reached only at the end of the 8th century BC? We can conclude that there were indeed fortified centers in the Davidic kingdom from the studies presented. In addition, the dating of Khirbet Qeiyafa has far-reaching implications for the entire Levant. The discovery of Cypriot pottery at the site connects the 14C datings to Cyprus and the renewal of maritime trade between the island and the mainland in the Iron Age. A stone temple model from Khirbet Qeiyafa, decorated with triglyphs and a recessed doorframe, points to an early date for the development of this typical royal architecture of the Iron Age Levant.

A data set of 18 radiocarbon dates from the domestic quarter and the well at Tel Tsaf provide conclusive evidence for the absolute dating of this Middle Chalcolithic site. Bayesian modeling suggests that the site was occupied in the last quarter of the 6th millennium BC and abandoned in the first quarter of the 5th millennium. The absolute dating of Tel Tsaf has further implications for the synchronization of the protohistory of the Levant. The ceramic assemblage of Tel Tsaf included delicately painted ceramic sherds (so-called Tel Tsaf ware), which are distinct from the common plain ware. Comparable motifs have been identified in ceramic assemblages of contemporary Ubaid sites such as Tell Mashnaqa, Tell Zeidan, Tell el-Abr, and Hammam et-Turkan IV in northern Mesopotamia. Tel Tsaf is a rare example of a little researched connection between the Ubaid culture and the Middle Chalcolithic of the southern Levant. The findings of Tel Tsaf expand the southwestern border of the Ubaid sphere of influence and shed new light on long-distance interaction in protohistory.

During the past 30 yr, the biblical narrative relating to the establishment of a kingdom in Judah has been much debated. Were David and Solomon historical rulers of an urbanized state-level society in the early 10th century BC, or was this level of social development reached only at the end of the 8th century BC, 300 yr later? Recent excavations at Khirbet Qeiyafa, the first early Judean city to be dated by radiocarbon, clearly indicate a well-planned, fortified city in Judah as early as the late 11th to early 10th centuries BC. This new data has far-reaching implications for archaeology, history, and biblical studies.

The authors report and describe the remarkable grain silos discovered at Tel Tsaf in the southern Levant. These tall, white, barrel-shaped towers seem to mark the first appearance of monuments of demonstrative surplus.

Dancing is depicted in the earliest art of the ancient Near East. It appears in many variations from the ninth to the sixth millennium BP over a vast geographical range. This article discusses the dancing performance, the social context of the dance and cognitive aspects of the dancing scenes. Ethnographic observations are used in order to gain a wider view of dancing and dancing scenes in pre-state societies. A correlation can be observed between art, symbolism, religion and social organization.

This article deals with the ritual burial of cultic objects in the Near East during the Neolithic and Chalcolithic periods. These items are not grave goods associated with human burials but objects buried on their own because of their ritual significance. A systematic survey of the depositional context of anthropomorphic statues, plastered skulls and other cultic objects from a large number of sites indicates clearly that the earliest evidence for this concept can be traced to the early agricultural communities of the Pre-Pottery Neolithic period of the seventh millennium bc. The custom was a ritual institution for the disposal of worn-out and unwanted cultic items. A further analysis of twelve other symbols and artistic components emphasizes the importance of the seventh millennium bc as a formative era for the cult and mythology of the ancient Near East.

A well in the Jordan Valley shows that the Neolithic revolution included an understanding of underground water and how to access it. The excavation of the well in longtitudinal cross-section is also something of a revolution in fieldwork.

A recently discovered painted pottery vessel from the Predynastic cemetery of Umm el-Qaab in Abydos, Egypt (early fourth millennium bc), bears one of the most sophisticated proto-historic scenes surviving from the ancient Near East. The excavators interpreted the scene as a depiction of warfare. A systematic analysis of its various components, however, as well as two similar contemporary scenes, suggests that the scene depicts dancing. It is even possible that the scene represents four stages in a sequence of movement. If so, it is one of the earliest movement notation documents preserved from antiquity.