Biblical Archaeology Review

Othmar Keel and Christoph Uehlinger, Gods, Goddesses, and Images in Ancient Israel (Minneapolis: Fortress Press, 1998), pp. 163, 323, 324, and references there; see Weinberg, “A Moabite Shrine Group,” p.38.

See Christoph Uehlinger, in Karl van der Toorn, ed., The Image and the Book: Iconic Cults and Aniconism and the Rise of Book Religion in Israel and the Ancient Near East (Leuvens: Peeters, 1997), p.150.

W.G. Dever, “Archaeology and Ancient Israelite Iconography: Did Yahweh Have a Face?” pp. 461–475 in A.M. Maeir and p.de Miroschedji, eds., “I Will Speak the Riddle of Ancient Things”: Archaeological and Historical Studies in Honor of Amihai Mazar on the Occasion of His Sixtieth Birthday (Winona Lake, IN: Eisenbrauns, 2006).

S. Moscati, The World of the Phoenicians (London: Weidenfeld and Nicolson, 1968), pp. 41–47, 152.

On two sixth-century B.C.E. stone capitals from Kition in Cyprus, the capital is surmounted by a female head wearing the Egyptian-style so-called Hathor wig, identifying the figure beyond doubt as Asherah, who is coupled with Hathor in Egypt and given the Canaanite name Qudshu, the Holy One. See Weinberg, “A Moabite Shrine Group,” pp. 44, 45. Even more decisive, this goddess Asherah actually wears a naos on her head, like a hat— and there are two more female caryatids, plus the nude goddess again, standing in the doorway.

Yigal Shiloh, “The Proto-Aeolic Capital and Israelite Ashlar Masonry,” Qedem 11 (Jerusalem: Institute of Archaeology, The Hebrew University of Jerusalem, 1979).

A. Chambon, “Tell el-Far‘ah I: L’âge du fer.” Éditions Recherche sur les Civilisations, Mèmorire 30 (Paris: A.D.P.F., 1984), pl. 66.

Larry G. Herr, “The Late Iron Age I Ceramic Assemblage from Tall al-‘Umayri, Jordan,” in S.W. Crawford, et al., eds., “Up to the Gates of Ekron”: Essays on the Archaeology and History of the Eastern Mediterranean in Honor of Seymour Gitin (Jerusalem: Israel Exploration Society, 2007), pp. 135–145.