Biblical Archaeology Review

For the interpretation of the tree see Hestrin in note 7 and William G. Dever, “Asherah, Consort of Yahweh? New Evidence from Kuntillet ‘Ajrud,” Bulletin of the American Schools of Oriental Research 255 (1984), pp. 21–27. For different conclusions see also Othmar Keel and Carl Uehlinger, Gods, Goddesses, and the Images of God in Ancient Israel (Minneapolis, MN: Fortress Press, 1998), pp. 210–248.

See detailed discussion in Avner, “Masseboth Sites in the Negev and Sinai and Their Significance,” in Joseph Aviram, ed., Second International Congress on Biblical Archaeology in Jerusalem (Jerusalem: Israel Exploration Society, 1990), pp. 166–181.

For the symbolic thinking of traditional societies see Victor Turner The Forest of Symbols (Ithaca, NY: Cornell Univ. Press, 1967), and The Ritual Process (Chicago: Aldine, 1969).

Wolfgang Schramm, “Die Annalen des Assyrischen Konigs Tukulti-Ninurta II,” Bibliotheca Orientalis 27 (1970), pp. 147–160.

Joseph A. Fitzmyer, The Aramaic Inscription of Sefire (Rome: Pontifical Biblical Institute, 1967) and James B. Pritchard, Ancient Near Eastern Texts Relating to the Bible (Princeton, NJ: Princeton Univ. Press, 1974), pp. 659–661. See also P. Kyle McCarter, Jr. Ancient Inscriptions (Washington, D.C.: Biblical Archaeology Society, 1996), pp. 94–95.

For some of the later masseboth see Avner, forthcoming, “Nabatean Standing Stones in the Negev, Their Interpretation and Cultural Context,” Aram 11.

Raz Kletter, “The Judean Pillar-Figurines and the Archaeology of Asherah,” British Archaeological Reports, International Series S-636 (1996).

William G. Dever, “Iron Age Epigraphic Material from the Area of Khirbet El-Kom,” Hebrew Union College Annual 40–41 (Cincinnati: Hebrew Union College, 1969–70), pp. 139–204; Ziony Zevit, “The Khirbet el Qom Inscription,” BASOR 255 (1984), pp. 39–49; William H. Shea, “The Khirbet el-Kom Inscription,” Vetus Testamentum 40 (1990), pp. 56–63.