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Aside from that addition, the remainder of the lead and the sections 'Ein Gedi in the Bible' and 'History' are translations from the Hebrew version of this article, attributed in the edit history.
The section 'Archaeological findings' is another matter.
What stands out in 'Ein Gedi in the Bible' and 'History' is the use of sources. The original text primarily used Biblical sources as references whereas the English language text uses many more references. While adding sources for verifiability is undoubtedly a good thing, I am not confident that they will match the cited text. As noted on Talk:Roman roads in Judaea the same editor has previously introduced sources which superficially seem appropriate but do not support the text to which they are added, amounting to falsification of sources. It is therefore possible that the same applies here, though I have not fully investigated the matter. Richard Nevell (talk) 12:37, 13 October 2024 (UTC)Reply
Latest comment: 4 days ago1 comment1 person in discussion
It took me time to understand. Negev & Gibson (2001) did a shoddy job, treating the findings in 2 separate paragraphs, probably by giving up on editing new material into the existing one, and even separating them by a paragraph on the Chalcolithic temple, thus creating the impression that there might be two synagogues: a Byzantine one discovered in 1970 on Tel Goren (with metal menorah), part of a "poor settlement"; and an "impressive and large" late Roman-Byzantine one discovered in 1966 and excavated in 1970-72 (with the famous inscription). I'm still not sure about it all, the Negev & Gibson entry is terribly misleading. Arminden (talk) 20:18, 16 October 2024 (UTC)Reply
