Siloam inscription: Difference between revisions

Siloam inscription
Siloam inscription
	The inscription in its current location
Material	Stone
Writing	Paleo-Hebrew
Created	c. 700 BCE
Discovered	1880
Present location	Istanbul Archaeology Museums
Identification	2195 T

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Copy of the inscription, placed near the original position inside Hezekiah's Tunnel, 2010

The Siloam inscription or Shiloah inscription (Hebrew: כתובת השילוח, or Silwan inscription,) known as KAI 189, is a Hebrew inscription found in the Siloam tunnel which brings water from the Gihon Spring to the Pool of Siloam, located in the City of David in East Jerusalem neighborhood of Shiloah or Silwan. The inscription records the construction of the tunnel, which has been dated to the 8th century BCE on the basis of the writing style.^[1] It is the only known ancient inscription from the wider region which commemorates a public construction work, despite such inscriptions being commonplace in Egyptian and Mesopotamian archaeology.^[1]

It is among the oldest extant records of its kind written in Hebrew using the Paleo-Hebrew alphabet,^[2]^[3]^[4] a regional variant of the Phoenician alphabet.

The inscription is at permanent exhibition at the Istanbul Archaeology Museum, one of three ancient Hebrew inscriptions held by the museum (the other two being the Gezer calendar and the Temple Warning inscription), though often not on display ^[5]^[6]. A replica is on display at the Israel Museum in Jerusalem.^[7]

History

The tunnel was discovered in 1838 by Edward Robinson.^[8] Despite the tunnel being examined extensively during the 19th century by Robinson, Charles Wilson, and Charles Warren, they all missed discovering the inscription, probably due to the accumulated mineral deposits making it barely noticeable.

In 1880 a 16-year-old pupil of Conrad Schick, head of the London Society for Promoting Christianity Amongst the Jews' institute for vocational training, found the inscription when exploring the tunnel. It was cut in the rock on the eastern side, about 19 feet into the tunnel from Siloam Pool. Schick explained in his initial publication Phoenician Inscription in the Pool of Siloam:^[9]

...one of my pupils, when climbing down the southern side of [the aqueduct], stumbled over the broken bits of rock and fell into the water. On rising to the surface, he discovered some marks like letters on the wall of rock. I set off with the necessary things to examine his discovery.

The pupil was later identified as Jacob Eliahu (later Spafford, following his subsequent adoption by Horatio Spafford).^[10] Seventy years later, in 1950, Eliahu's foster sister, Bertha Spafford Vester, wrote of the discovery story, which took place a year prior to her arrival in the city:^[11]

Jacob was above the average in intellect, with the oriental aptitude for languages. He spoke five fluently, with a partial knowledge of several others. He was interested in archaeology, and the year before we came to Jerusalem he discovered the Siloam Inscription... His imagination was fired by learning about the subterranean tunnel in the Ophal Hill that had been excavated by King Hezekiah to bring water inside the threatened city... It is supposed to be haunted by a dragon or genie... Nevertheless, Jacob determined to explore the tunnel... Jacob, feeling his way, suddenly was conscious that the chisel marks had changed and were now going from left to right. He realized he must be in the exact place where the King's workmen had met under the city. Carefully he felt all around the walls, and was certain that his fingers detected an inscription chiseled in the stone.

The inscription was surreptitiously cut from the wall of the tunnel in 1891 and broken into fragments which were recovered through the efforts of the British Consul and placed in the Istanbul Archaeology Museum.^[12]^[13]

The ancient city of Jerusalem, being on a mountain, was naturally defensible from almost all sides but its major source of fresh water, the Gihon spring, was on the side of the cliff overlooking the Kidron valley. The Bible records that King Hezekiah, fearful that the Assyrians would lay siege to the city, blocked the spring's water outside the city and diverted it through a channel into the Pool of Siloam.

Biblical references

2 Kings 20, 20: "And the rest of the events of Hezekiah and all his mighty deeds, and how he made the conduit and the pool, and he brought the water into the city, they are written in the book of the chronicles of the kings of Judah."

2 Chronicles 32, 3–4: "And he took counsel with his officers and his mighty men to stop up the waters of the fountains that were outside the city, and they assisted him. And a large multitude gathered and stopped up all the fountains and the stream that flowed in the midst of the land, saying, "Why should the kings of Assyria come and find much water?""

Translation

As the inscription was unreadable at first due to the deposits, Professor Archibald Sayce was the first to make a tentative reading, and later the text was cleaned with an acid solution making the reading more legible. The inscription contains 6 lines, of which the first is damaged. The words are separated by dots. Only the word zada on the third line is of doubtful translation—perhaps a crack or a weak part.

The passage reads:

... the tunnel ... and this is the story of the tunnel while ...

the axes were against each other and while three cubits were left to (cut?) ... the voice of a man ...

called to his counterpart, (for) there was ZADA in the rock, on the right ... and on the day of the

tunnel (being finished) the stonecutters struck each man towards his counterpart, ax against ax and flowed

water from the source to the pool for 1,200 cubits. and (100?)

cubits was the height over the head of the stonecutters ...

The inscription hence records the construction of the tunnel; according to the text the work began at both ends simultaneously and proceeded until the stonecutters met in the middle. However, this idealised account does not quite reflect the reality of the tunnel; where the two sides meet is an abrupt right angled join, and the centres do not line up. It has been theorized that Hezekiah’s engineers depended on acoustic sounding to guide the tunnelers and this is supported by the explicit use of this technique as described in the Siloam Inscription. The frequently ignored final sentence of this inscription provides further evidence: "And the height of the rock above the heads of the laborers was 100 cubits." This indicates that the engineers were well aware of the distance to the surface above the tunnel at various points in its progression.^[14]

While traditionally identified as a commemorative inscription, one archaeologist has suggested that it may be a votive offering inscription.^[15]

A diagram of a transcription of the Paleo-Hebrew script found on the inscription is available at this link.

Repatriation efforts

Even though Turkey has launched an aggressive campaign to repatriate Ottoman-era artifacts it claims were looted by imperial powers, it has refused to return the Siloam inscription (and other artifacts unearthed in Palestine and transferred to Turkey) to Israel ^[16]. This inconsistent position has been noted by Hershel Shanks, founder of the Biblical Archaeology Review, among others^[17]^[18].

In in September 1998, Benjamin Netanyahu asked then-Turkish prime minister Mesut Yılmaz to return the inscription, an in return offered Turkey “to go into [Israel's] museums and choose all the finds from the Ottoman period that you want” . His offer was rejected. ^[19].

In 2007, Jerusalem Mayor Uri Lupolianski met with Turkey's ambassador to Israel, Namık Tan, and requested that the tablet be returned to Jerusalem as a "goodwill gesture".^[20] Turkey rejected the request, stating that the Siloam inscription was Imperial Ottoman property, and thus the cultural property of the Turkish Republic. President Abdullah Gul said that Turkey would arrange for the inscription to be shown in Jerusalem for a short period, but Turkey never followed though on this, as tensions between the two countries escalated as a result of Israel’s blockade of the Gaza Strip ^[21]^[22]

In 2017, Israeli Culture Minister Miri Regev made another offer for the inscription, perhaps jokingly suggesting Israel could provide two elephants for the Gaziantep Zoo in exchange for the inscription. ^[23]

References

^ ^a ^b Lemche 1998, p. 47; quote: "A good case can be made on the basis of the paleography to date the inscription in the Iron Age. The inscription itself, on the other hand, does not tell us this. It is only a secondary source, which in this case may be right but which can also be wrong, because nobody can really say on the basis of this anonymous inscription whether it was Hezekiah or some other Judean king from the eighth or seventh century who constructed the tunnel. As it stands, it is the only clear example of an inscription from either Israel or Judah commemorating a public construction work. As such it is a poor companion to similar inscriptions not least from Egypt and Mesopotamia."
^ "Siloam Inscription". Jewish Encyclopedia. 1906.
^ "THE ANCIENT HEBREW INSCRIPTION OF SILOAM". 1888.
^ Rendsburg, Gary; Schniedewind, William (2010). "The Siloam Tunnel Inscription: Historical and Linguistic Perspectives". Israel Exploration Journal. Retrieved 2015-05-02.
^ [https://www.baslibrary.org/biblical-archaeology-review/17/3/3 Please Return the Siloam Inscription to Jerusalem ]
^ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul
^ The Siloam inscription (replica) | The Israel Museum, Jerusalem
^ Amihai Mazar, Archaeology of the Land of the Bible [1990] 484
^ [1]
^ Jerusalem. The Biography, Simon Sebag Montefiore, page 42, Weidenfeld & Nicolson, 2011, ISBN 9780297852650.
^ Vester, Bertha Spafford (1950). Our Jerusalem: an American family in the Holy city, 1881-1949. Doubleday. pp. 90–91. ISBN 0-405-10296-8.
^ The Jewish Encyclopedia (1906) states: "The inscription was broken in an attempt made to steal it; but the fragments are now in the museum at Constantinople; and from casts that have been taken, copies of which are in Paris, London, and Berlin, it has been possible to gain an exact idea of its arrangement and to decipher it almost entirely."
^ Lawson Stone, What Goes Around: The Siloam Tunnel Inscription, 20 August 2014, accessed 6 April 2018
^ Sound Proof
^ R.I. Altman, "Some Notes on Inscriptional Genres and the Siloam Tunnel Inscription," Antiguo Oriente 5, 2007, pp.35–88.
^ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul
^ Please Return the Siloam Inscription to Jerusalem
^ First Person: Should Israel Return the Tablets of the Law to Egypt?
^ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul
^ "J'lem mayor turns Turkey on tablet". The Jerusalem Post | JPost.com. Retrieved 2020-04-21.
^ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul
^ Peres, Gül'den tablet istedi
^ Minister offers Turkish mayor elephants for ancient Hebrew inscription

Bibliography

Conder, C.R. (1882), "The Siloam Tunnel", Palestine Exploration Fund Quarterly Statement, pp. 122–31.
Guthe, H. (1890), "Das Schicksal der Siloah-Inschrift" ZDPV
Lemche, Niels Peter (1998). The Israelites in History and Tradition. Westminster John Knox Press. {{cite book}}: Invalid |ref=harv (help)
Puech, E. (1974), "L'inscription du tunnel de Siloie", RB 81, pp. 196–214
Sayce, A. (1881), "The Inscription at the Pool of Siloam," Palestine Exploration Fund Quarterly Statement 13.2 (April 1881): 69–73 (editio princeps)
Sayce, A. (1881), "The Ancient Hebrew Inscription Discovered at the Pool of Siloam in Jerusalem," Palestine Exploration Fund Quarterly Statement 13.3 (July 1881): 141–154.
Sayce, A.; Conder, C.R.; Taylor, Isaac; Beswick, Samuel & Sulley, H. (1881), "The Ancient Hebrew Inscription Discovered at the Pool of Siloam," Palestine Exploration Fund Quarterly Statement 13.4 (Oct. 1881): 282–297.
Sayce, A.H. (1888). Records of the Past (New Series). Vol. 1. London: S. Bagster and sons. pp. 168–175. OCLC 490361528.
Schick, C., "Phoenician Inscription in the Pool of Siloam", Palestine Exploration Fund Quarterly Statement, 1880, pp. 238–39.
Waterman, H.B. (1882), The Siloam Inscription, The Hebrew Student, Vol. 1, No. 3 (Jun., 1882), pp. 52–53, Published by: The University of Chicago Press

External links

[Lemche-1] Lemche 1998, p. 47; quote: "A good case can be made on the basis of the paleography to date the inscription in the Iron Age. The inscription itself, on the other hand, does not tell us this. It is only a secondary source, which in this case may be right but which can also be wrong, because nobody can really say on the basis of this anonymous inscription whether it was Hezekiah or some other Judean king from the eighth or seventh century who constructed the tunnel. As it stands, it is the only clear example of an inscription from either Israel or Judah commemorating a public construction work. As such it is a poor companion to similar inscriptions not least from Egypt and Mesopotamia."

[2] "Siloam Inscription". Jewish Encyclopedia. 1906.

[3] "THE ANCIENT HEBREW INSCRIPTION OF SILOAM". 1888.

[4] Rendsburg, Gary; Schniedewind, William (2010). "The Siloam Tunnel Inscription: Historical and Linguistic Perspectives". Israel Exploration Journal. Retrieved 2015-05-02.

[5] [https://www.baslibrary.org/biblical-archaeology-review/17/3/3 Please Return the Siloam Inscription to Jerusalem ]

[6] Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul

[7] The Siloam inscription (replica) | The Israel Museum, Jerusalem

[8] Amihai Mazar, Archaeology of the Land of the Bible [1990] 484

[9] [1]

[Montefiore-10] Jerusalem. The Biography, Simon Sebag Montefiore, page 42, Weidenfeld & Nicolson, 2011, ISBN 9780297852650.

[11] Vester, Bertha Spafford (1950). Our Jerusalem: an American family in the Holy city, 1881-1949. Doubleday. pp. 90–91. ISBN 0-405-10296-8.

[12] The Jewish Encyclopedia (1906) states: "The inscription was broken in an attempt made to steal it; but the fragments are now in the museum at Constantinople; and from casts that have been taken, copies of which are in Paris, London, and Berlin, it has been possible to gain an exact idea of its arrangement and to decipher it almost entirely."

[Seed-13] Lawson Stone, What Goes Around: The Siloam Tunnel Inscription, 20 August 2014, accessed 6 April 2018

[14] Sound Proof

[15] R.I. Altman, "Some Notes on Inscriptional Genres and the Siloam Tunnel Inscription," Antiguo Oriente 5, 2007, pp.35–88.

[16] Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul

[17] Please Return the Siloam Inscription to Jerusalem

[18] First Person: Should Israel Return the Tablets of the Law to Egypt?

[19] Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul

[20] "J'lem mayor turns Turkey on tablet". The Jerusalem Post | JPost.com. Retrieved 2020-04-21.

[21] Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul

[22] Peres, Gül'den tablet istedi

[23] Minister offers Turkish mayor elephants for ancient Hebrew inscription

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@@ Line 15: / Line 15: @@
 [[File:Siloam11.jpg|thumb|250px|Copy of the inscription, placed near the original position inside Hezekiah's Tunnel, 2010]]
-The '''Siloam inscription''' or '''Shiloah inscription''' ({{lang-he|כתובת השילוח}}, or '''Silwan inscription''',) known as [[Kanaanäische und Aramäische Inschriften|KAI]] 189, is a [[Canaanite and Aramaic inscriptions|Canaanite inscription]] found in the [[Siloam tunnel]] which brings water from the [[Gihon Spring]] to the [[Pool of Siloam]], located in the [[City of David]] in [[East Jerusalem]] neighborhood of [[Shiloah]] or [[Silwan]]. The inscription records the construction of the tunnel, which has been dated to the 8th century BCE on the basis of [[Palaeography|the writing style]].<ref name=Lemche>{{harvnb|Lemche|1998|p=47}}; quote: "A good case can be made on the basis of the paleography to date the inscription in the Iron Age. The inscription itself, on the other hand, does not tell us this. It is only a secondary source, which in this case may be right but which can also be wrong, because nobody can really say on the basis of this anonymous inscription whether it was Hezekiah or some other Judean king from the eighth or seventh century who constructed the tunnel. As it stands, it is the only clear example of an inscription from either Israel or Judah commemorating a public construction work. As such it is a poor companion to similar inscriptions not least from Egypt and Mesopotamia."</ref> It is the only known ancient inscription from the wider region which commemorates a public construction work, despite such inscriptions being commonplace in [[Egyptology|Egyptian]] and [[Assyriology|Mesopotamian]] archaeology.<ref name=Lemche/>
+The '''Siloam inscription''' or '''Shiloah inscription''' ({{lang-he|כתובת השילוח}}, or '''Silwan inscription''',) known as [[Kanaanäische und Aramäische Inschriften|KAI]] 189, is a [[Canaanite and Aramaic inscriptions|Hebrew inscription]] found in the [[Siloam tunnel]] which brings water from the [[Gihon Spring]] to the [[Pool of Siloam]], located in the [[City of David]] in [[East Jerusalem]] neighborhood of [[Shiloah]] or [[Silwan]]. The inscription records the construction of the tunnel, which has been dated to the 8th century BCE on the basis of [[Palaeography|the writing style]].<ref name=Lemche>{{harvnb|Lemche|1998|p=47}}; quote: "A good case can be made on the basis of the paleography to date the inscription in the Iron Age. The inscription itself, on the other hand, does not tell us this. It is only a secondary source, which in this case may be right but which can also be wrong, because nobody can really say on the basis of this anonymous inscription whether it was Hezekiah or some other Judean king from the eighth or seventh century who constructed the tunnel. As it stands, it is the only clear example of an inscription from either Israel or Judah commemorating a public construction work. As such it is a poor companion to similar inscriptions not least from Egypt and Mesopotamia."</ref> It is the only known ancient inscription from the wider region which commemorates a public construction work, despite such inscriptions being commonplace in [[Egyptology|Egyptian]] and [[Assyriology|Mesopotamian]] archaeology.<ref name=Lemche/>
 It is among the oldest extant records of its kind written in [[Hebrew (language)|Hebrew]] using the [[Paleo-Hebrew alphabet]],<ref>{{cite encyclopedia |encyclopedia=Jewish Encyclopedia |title=Siloam Inscription |url=http://www.jewishencyclopedia.com/articles/13662-siloam-inscription |year=1906}}</ref><ref>{{cite web |url=http://www.sacred-texts.com/ane/rp/rp201/rp20140.htm |title=THE ANCIENT HEBREW INSCRIPTION OF SILOAM |date=1888}}</ref><ref>{{cite journal |title=The Siloam Tunnel Inscription: Historical and Linguistic Perspectives |journal=Israel Exploration Journal |year=2010 |last=Rendsburg |first=Gary |last2=Schniedewind |first2=William |url=http://jewishstudies.rutgers.edu/docman/rendsburg/395-israel-exploration-journal-siloam/file |accessdate=2015-05-02}}</ref> a regional variant of the [[Phoenician alphabet]].
-The inscription is at permanent exhibition at the [[Istanbul Archaeology Museum]].
+The inscription is at permanent exhibition at the [[Istanbul Archaeology Museum]], one of three ancient Hebrew inscriptions held by the museum (the other two being the [[Gezer calendar]] and the [[Temple Warning inscription]]), though often not on display <ref>[https://www.baslibrary.org/biblical-archaeology-review/17/3/3 Please Return the Siloam Inscription to Jerusalem
+]</ref><ref>[https://www.timesofisrael.com/despite-detente-ancient-hebrew-text-proving-jewish-ties-to-jerusalem-set-to-stay-in-istanbul/ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul]</ref>.  A replica is on display at the [[Israel Museum]] in Jerusalem.<ref>[https://www.imj.org.il/en/collections/372810 The Siloam inscription (replica) | The Israel Museum, Jerusalem]</ref>
 ==History==
@@ Line 56: / Line 57: @@
 A diagram of a transcription of the [[Paleo-Hebrew script]] found on the inscription is available at this [http://www.historian.net/images/silline.jpg link].
+==Repatriation efforts==
-==Possible exhibition in Jerusalem==
+Even though Turkey has launched an aggressive campaign to repatriate Ottoman-era artifacts it claims were looted by imperial powers, it has refused to return the Siloam inscription (and other artifacts unearthed in Palestine and transferred to Turkey) to Israel <ref>[https://www.timesofisrael.com/despite-detente-ancient-hebrew-text-proving-jewish-ties-to-jerusalem-set-to-stay-in-istanbul/ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul]</ref>. This inconsistent position has been noted by [[Hershel Shanks]], founder of the [[Biblical Archaeology Review]], among others<ref>[https://www.baslibrary.org/biblical-archaeology-review/17/3/3 Please Return the Siloam Inscription to Jerusalem]</ref><ref>[https://www.biblicalarchaeology.org/daily/biblical-artifacts/artifacts-and-the-bible/first-person-should-israel-return-the-tablets-of-the-law-to-egypt/ First Person: Should Israel Return the Tablets of the Law to Egypt?]</ref>.
-In 2007, Jerusalem Mayor [[Uri Lupolianski]] met with [[Turkey]]'s ambassador to Israel, [[Namık Tan]], and requested that the tablet be returned to Jerusalem as a "goodwill gesture".<ref>{{Cite web|url=https://www.jpost.com/israel/jlem-mayor-turns-turkey-on-tablet|title=J'lem mayor turns Turkey on tablet|website=The Jerusalem Post {{!}} JPost.com|access-date=2020-04-21}}</ref> Turkey rejected the request, stating that the Siloam inscription was [[Ottoman Empire|Imperial Ottoman]] property, and thus the cultural property of the Turkish Republic. President [[Abdullah Gül|Abdullah Gul]] said that Turkey would arrange for the inscription to be shown in Jerusalem for a short period.<ref>[http://www.milliyet.com.tr/2007/11/15/siyaset/asiy.html Peres, Gül'den tablet istedi]</ref>
+In in September 1998, [[Benjamin Netanyahu]] asked then-Turkish prime minister [[Mesut Yılmaz]] to return the inscription, an in return offered Turkey “to go into [Israel's] museums and choose all the finds from the Ottoman period that you want” . His offer was rejected. <ref>[https://www.timesofisrael.com/despite-detente-ancient-hebrew-text-proving-jewish-ties-to-jerusalem-set-to-stay-in-istanbul/ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul]</ref>.
+In 2007, Jerusalem Mayor [[Uri Lupolianski]] met with [[Turkey]]'s ambassador to Israel, [[Namık Tan]], and requested that the tablet be returned to Jerusalem as a "goodwill gesture".<ref>{{Cite web|url=https://www.jpost.com/israel/jlem-mayor-turns-turkey-on-tablet|title=J'lem mayor turns Turkey on tablet|website=The Jerusalem Post {{!}} JPost.com|access-date=2020-04-21}}</ref> Turkey rejected the request, stating that the Siloam inscription was [[Ottoman Empire|Imperial Ottoman]] property, and thus the cultural property of the Turkish Republic. President [[Abdullah Gül|Abdullah Gul]] said that Turkey would arrange for the inscription to be shown in Jerusalem for a short period, but Turkey never followed though on this, as tensions between the two countries escalated as a result of Israel’s blockade of the Gaza Strip <ref>[https://www.timesofisrael.com/despite-detente-ancient-hebrew-text-proving-jewish-ties-to-jerusalem-set-to-stay-in-istanbul/ Despite detente, ancient Hebrew text ‘proving’ Jewish ties to Jerusalem set to stay in Istanbul]</ref><ref>[http://www.milliyet.com.tr/2007/11/15/siyaset/asiy.html Peres, Gül'den tablet istedi]</ref>
+In 2017, Israeli Culture Minister [[Miri Regev]] made another offer for the inscription, perhaps jokingly suggesting Israel could provide two elephants for the [[Gaziantep Zoo]] in exchange for the inscription. <ref>[https://www.timesofisrael.com/culture-minister-offers-turkish-mayor-elephants-for-ancient-hebrew-inscription/ Minister offers Turkish mayor elephants for ancient Hebrew inscription]</ref>
 ==See also==
@@ Line 75: / Line 82: @@
 * {{cite book|last=Lemche|first=Niels Peter|year=1998|title=The Israelites in History and Tradition|publisher=Westminster John Knox Press|url=https://books.google.com/books?id=JIoY7PagAOAC&printsec=frontcover&f=false|ref=harv}}
 * [[Émile Puech|Puech, E.]] (1974), "L'inscription du tunnel de Siloie", '''RB''' 81, pp.&nbsp;196–214
-* [[Archibald Sayce|Sayce, A.]] (1881), "[https://archive.org/stream/quarterlystatem00unkngoog#page/n105/mode/1up The Inscription at the Pool of Siloam]," ''Palestine Exploration Fund Quarterly Statement'' 13.2 (April 1881): 69–73 ([[editio princeps]])
+* [[Archibald Sayce|Sayce, A.]] (1881), "[https://archive.org/stream/quarterlystatem00unkngoog#page/s105/mode/1up The Inscription at the Pool of Siloam]," ''Palestine Exploration Fund Quarterly Statement'' 13.2 (April 1881): 69–73 ([[editio princeps]])
 * [[Archibald Sayce|Sayce, A.]] (1881), "The Ancient Hebrew Inscription Discovered at the Pool of Siloam in Jerusalem," ''Palestine Exploration Fund Quarterly Statement'' 13.3 (July 1881): 141–154.
 * [[Archibald Sayce|Sayce, A.]]; [[Claude Reignier Conder|Conder, C.R.]]; Taylor, Isaac; Beswick, Samuel & [[Henry Sulley|Sulley, H.]] (1881), "[https://archive.org/stream/quarterlystateme13pale#page/282/mode/1up The Ancient Hebrew Inscription Discovered at the Pool of Siloam]," ''Palestine Exploration Fund Quarterly Statement'' 13.4 (Oct. 1881): 282–297.