Is this statement true based on both the biblical and historic* history of Israel? Source: Bible.ca

"1. "The Sacred Area or temenos at Dan is a large complex over a half-acre in size. The central open-air platform of the Sacred Area went through three phases during the Israelite period. Biran has identified the three phases of the platform as Bamah A of Jeroboam 931 BC, Bamah B Ahab 874-853 BC, and Bamah C of Jeroboam II 780-742 BC . In any event it is clear that this entire area at Tel Dan was an important Israelite cultic center. Whether it is the beth bamoth referred to in 1 Kings 12:31, as Biran believes, will no doubt continue to be debated by scholars for years to come. Although the Biblical record is silent concerning the specific cultic acts performed at Dan and does not even specify what use was made of the Golden Calf which Jeroboam made, the archaeological evidence suggests that a large, open-air platform was used, that there were altars, incense offerings, votive offerings involving figurines, and some kind of water purification or libation rituals." (The Remarkable Discoveries at Tel Dan, John C. H. Laughlin, BAR 07:05, 1981)
2."The Bamah or High Place: In 1968 a large structure of the Israelite period was uncovered on the north-western part of the mound (Area T). The fine masonry, laid in headers and stretchers, resembles the monumental Israelite constructions found in Samaria and Megiddo. Subsequent excavations led us to the conclusion that we have here a bamah, or High Place, possibly an open air sanctuary. In the center of the excavated area an almost square structure was revealed, measuring 18.2 by 18.7 m. (roughly 60 by 62 feet) the outer walls of which were of dressed limestone (Fig. 11 ) with the exception of the northern side which was built in part of large basalt blocks. The width of the walls varied between 1.5 m. and 2.3 m. (five and seven feet). The building method was uniform—the lower two courses were of headers while the upper courses were laid in alternating headers and stretchers (Fig. 12 ). All the stones were dressed in the style characteristic of the period of the Israelite monarchy. The space enclosed by the four walls was filled with basalt stones, forming a wide, flat platform. On the southern edge of the bamah, facing the town, a monumental flight of steps eight meters, or twenty-seven feet, wide was uncovered, built directly against the outer wall of the bamah (Fig. 13 ); this stairway is in part superimposed over the earlier masonry. Pottery collected from the steps points to a date in the mid-9th century B.C. A number of soundings carried out on the bamah, as well as remains of an earlier flight of steps apparently built before the construction of the ramparts, indicate that some structure, perhaps of a cult nature, existed here already in the Middle Bronze II age. In the Israelite period, the bamah had two stages. The first stage may be correlated with the reign of Jeroboam I: “And he made houses on high places, and appointed priests of the lowest of the people, who were not of the Levites,” (I Kings 12:31). A burnt layer, which covered the lower ashlars, contained pottery of the 10th century B.C. The area of the first Israelite bamah is tentatively estimated to be 6 by 18.4 m. (twenty by sixty-one feet). Of the second stage, the four corners of the bamah were preserved in addition to the square platform. No evidence of the destruction of this bamah could be traced. The monumental steps belong to the second stage in the building of the bamah. A sounding under the steps revealed pottery from the mid-9th century B.C. Thus, this second stage could be attributed to Ahab, who defeated the Arameans in the battle of Aphek: “And Ben-Hadad said to him, ‘The cities which my father took from your father, I will restore; and you shall make streets for yourself in Damascus…’” (I Kings 20:34). It should be assumed that in order to strengthen his lines of communications with Damascus, Ahab had to fortify Dan as well (I Kings 22:39). No doubt Ahab also devoted himself to the worship of the golden calf: “And Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him” (I Kings 16:33). To that period (Iron II) belong the head of a female clay figure and seven-spouted oil lamps (Fig. 14 ). In the 8th and 7th centuries B.C., perhaps after the Assyrian conquest, there was extensive rebuilding, and walls and structures were erected. The cult tradition was not forgotten in the following centuries, or even as late as the Hellenistic and Roman periods, when the area of the bamah was further enlarged by extending the enclosure. The marble statue of Aphrodite found in the fields near the mound (Fig. 15 ) may well have been located originally at the site of our bamah." (Tel Dan, Avram Biran, Biblical Archaeologist, vol 37, 1974 AD)
 3. "If this were the only shrine at Dan, it would still be remarkable. Yet we have found a number of other religious installations at Dan during 31 years of digging, the longest-running excavation in all of Israel. (Why have so many shrines been found here? If other sites in Israel were as extensively excavated, would they too yield as many shrines?) The bamah just described is located well inside the city. Several others are clustered around the city’s gate complex." (Sacred Spaces: Of standing stones, high places and cult objects at Tel Dan, Avraham Biran, BAR 24:05, 1998 AD)"

*As in the secular historical consensus.