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A trial excavation conducted on the eastern slope of Kaizer Hill, Modi‘in, uncovered anthropogenic bedrock markings, possibly related to flint quarrying activity, and a Pre-Pottery Neolithic A (PPNA) flint industry. Four natural rock steps of limestone bedrock were exposed, and flint items were systematically collected. On the surface and edges of the rock steps, dense concentrations of bedrock cupmarks were documented, probably the result of the extraction of flint nodules.

Rescue excavations carried out near Moshav Beqo‘a revealed a proto-historic site with remains from two major occupation periods: the Chalcolithic and Early Bronze Age. Stratum III dates from the Ghassulian phase of the Chalcolithic period, and the two subsequent Strata II–I date from late EB I. The primary feature exposed in Stratum II is a building with rounded corners and an adjacent circular structure, perhaps a granary.

The archaeological strata from the 2010–2012 excavations at Magdala revealed finds from four main periods: Stratum IV—Hellenistic (late second–mid-first centuries BCE); Stratum III—Early Roman (mid-first century BCE–67 CE), which is further divided into Phase IIIa, Early Roman 1 (mid–late first century BCE), and Phase IIIb, Early Roman 2 (first century–67 CE); Stratum II—Middle–Late Roman (67–350 CE); and Stratum I—after c. 350 CE. The finds included architectural remains, as well as pottery (bowls, cooking bowls, kraters, cooking pots, jugs, jars and lamps), glass vessels (bowls, beakers, jars, bottles, jugs, wineglasses, windowpanes, spindle whorls, inlays, beads and stirring rods) and coins. The excavations at Magdala confirm the dating of the main settlement in this part of the site to the Early Roman period, attesting that Magdala was one of the most important sites dating to the first century CE in the north of Israel.

The excavations at the Armon Ha-Naziv tunnel in Jerusalem shed light on its purpose, as well as on the dating of the lower aqueduct’s construction, its periods of use and planning. The excavations exposed the full length of the tunnel and various installations adjacent to the tunnel entrances. It is now possible for the first time to date the aqueduct to the Second Temple period on the basis of archaeological finds. Some changes were made to the aqueduct during the Byzantine period. Following the Muslim conquest and during the Umayyad period, the aqueduct was redirected to the Temple Mount, Haram esh-Sharif. During the Ottoman period, a terracotta pipe was placed in the earlier channel of the aqueduct, most likely to prevent access to the water before it reached its destination.

Excavations in Ashqelon’s Newe Yam Dalet neighborhood revealed a remarkable funerary chapel. The funerary complex comprises a courtyard, a tomb and a roofed chamber. The chamber floor was paved with mosaics, containing three Greek inscription; a fourth inscription was found on a marble slab in secondary use. The epigraphic evidence endorses the
interpretation of the site as a cultic complex, perhaps a private memorial site of an individual venerated by the community.

Excavations at the village of Tamra ez-Zuʻabiyya exposed well-preserved basalt architectural remains of a rural settlement, dating from the Byzantine to the Early Islamic periods. Remains were also uncovered from the Iron Age and the Persian and Roman periods, as well as from the Fatimid, Mamluk and Ottoman periods. In the Byzantine period, a church was erected at the site, decorated with a colorful mosaic pavement, depicting doves and peacocks. During the Umayyad period, the church included a nave, a bema and a northern aisle. The nave was adorned with a colorful mosaic pavement, containing a four-line dedicatory inscription in Greek. According to the date mentioned in the inscription, the mosaic dates to year 107 AH (725 CE). This is the first encountering of a date based on the Islamic Hijri calendar, written in Greek, in an ecclesial building. The church continued to be used during the Abbasid period, although with a few alterations. The finds indicate that a Christian rural community flourished at Tamra during the Byzantine period and that a church was erected there during the sixth century CE. The Christian community continued to exist when the Early Islamic period superseded the Byzantine one.

A limited salvage excavation on Djabsha Street in the Christian Quarter of the Old City of Jerusalem provided evidence for the occupation of the site from the end of the Roman through the Mamluk period. A small workshop was established at the site toward the end the Byzantine, or perhaps at the beginning of the Early Islamic period. It is assumed that this installation was linked with the processing of skins or cloth (tannery, laundry, dyer, etc.).