Biblical Archaeology Review

“Veuve sans enfants dans le royaume Juda,” Zeitschrift Für Altorientalische und Biblische Rechtsgeschichte (Wiesbaden: Harrassowitz Verlag, 1999).

Angelika Berlejung and Andreas Schüle, “Erwägungen zu den neuen Ostraka aus der Sammlung Moussaieff,” Zeitschrift für Althebräistic 11 (1998), pp. 68–73.

Elisha Qimron, “New Hebrew Inscriptions: Their Linguistic Origin,” Leshonenu 61 (1998), p. 181.

Israel Eph’al and Joseph Naveh, “Remarks on the Recently Published Moussaieff Ostraca,” Israel Exploration Journal 49 (1998), p. 269.

Frank Moore Cross of Harvard, P. Kyle McCarter of Johns Hopkins University and André Lemaire of the Sorbonne.

Pierre Bordreuil, Felice Israel and Dennis Pardee, “Deux Ostraca Paleo-Hebreux de la Collection Sh. Moussaieff,” Semitica 46 (1997), p. 49.

Additional indirect evidence comes from another passage in Jeremiah, about the burial of King Jehoiakim (who ruled 609–598 B.C.E.). Jeremiah speaks of a lament, which, according to the prophet, would not be heard when the king dies: Hoi ah\i, v’hoi ah\ot, hoi adon v’hoi hodo (“alas brother and alas sister alas master and alas his majesty”) (Jeremiah 22:18).

Vassos Karageorghis, Excavations in the Necropolis of Salamis, Vol. III (Cyprus, Nicosia: Department of Antiquities, 1973), pp. 128–202 and further details in the illustrations volumes. See also Vassos Karageorghis, Salamis in Cyprus: Homeric, Hellenistic and Roman (London: Thames & Hudson, 1969), pp. 151–164.

Ze’ev Yeivin, “Excavations at Tumulus No. 3 in Jerusalem,” Eretz-Israel 25 (Joseph Aviram Volume) (Jerusalem, 1996), pp. 175–183 (Hebrew). English summary: pp. 94*-95.*