Ammon, Moab and Edom: Gods and Kingdoms East of the Jordan
Footnotes
P. Kyle McCarter Jr., Ancient Inscriptions: Voices from the Biblical World (Washington, DC: Biblical Archaeology Society, 1996), pp. 98–99.
Timothy P. Harrison, “Rabbath of the Ammonites,” Archaeology Odyssey 05:02.
P. Kyle McCarter Jr., “A Voice of Their Own: Ammonite Inscriptions,” Archaeology Odyssey 05:02.
P.M. Michèle Daviau and Paul-Eugène Dion, “Moab Comes to Life,” BAR 28:01; Siegfried H. Horn, “Why the Moabite Stone Was Blown to Pieces,” BAR 12:03.
Endnotes
Rudolph H. Dornemann, “The Beginning of the Iron Age in Transjordan,” Studies in the History and Archaeology of Jordan 1 (1982), pp. 135–140; F. Zayadine, J.-B. Humbert and M. Najjar, “The 1988 Excavations on the Citadel of Amman—Lower Terrace, Area A,” Annual of the Department of Antiquities of Jordan 33 (1989), pp. 357–363 and plates 50–52; Ahmed Momani and Anthi Koutsoukou, “The 1993 Excavations,” in A. Koutsoukou et al., eds., The Great Temple of Amman: The Excavations (Amman: American Center of Oriental Research, 1997), pp. 157–171; Sahar Mansour, “Preliminary Report of the Excavations at Jabal al-Qal‘a (Lower Terrace): The Iron Age Walls,” Annual of the Department of Antiquities of Jordan 46 (2002), pp. 141–150.
Joel S. Burnett, “Egyptianizing Elements in Ammorite Stone Statuary: The Atef Crown and Lotus,” in Oskar Kaelin, ed., 9 ICAANE: Proceedings of the 9th International Congress on the Archaeology of the Ancient Near East (June 9–13, 2014, University of Basil), vol. 1, Traveling Images (Wiesbaden: Harrassowitz, 2016), pp. 57–71.
James B. Pritchard, The Ancient Near Eastern Texts (ANET), 3rd ed. (Princeton: Princeton Univ. Press, 2010), p. 282.
Joel S. Burnett and Romel Gharib, “An Iron Age Basalt Statue from the Amman Theatre Area,” Annual of the Department of Antiquities of Jordan 58 (2014).
The name of Mesha’s father in line 1 is partially restored from the Kerak Inscription fragment, another roughly contemporary monumental inscription on basalt that preserves the last part of a name ]šyt as king of Moab.
This geographically “segmented” kingdom model represented by Moab has been identified by Bruce Routledge, Moab in the Iron Age: Hegemony, Polity, Archaeology (Philadelphia: University of Pennsylvania Press, 2004). For the Egyptian texts of Ramses II mentioning Moab, see Kenneth A. Kitchen, “The Egyptian Evidence on Ancient Jordan,” in P. Bienkowski, ed., Early Edom and Moab: The Beginning of the Iron Age in Southern Jordan (Sheffield: Collis, 1992), pp. 27–28.
The most recent study suggests that the black stone may be granodiorite, rather than basalt, and may have once belonged to a statue. See Heather Dana Davis Parker and Ashley Fiutko Arico, “A Moabite-Inscribed Statue Fragment from Kerak: Egyptian Parallels,” BASOR 373 (May 2015), pp. 105–120.
Routledge, Moab in the Iron Age, pp. 178–179; Fawzi Zayadine, “Sculpture in Ancient Jordan: Treasures from an Ancient Land,” in P. Bienkowski, ed., Early Edom and Moab: The Beginning of the Iron Age in Southern Jordan (Sheffield: Collis, 1992), pp. 35–36.
P.M. Michèle Daviau, “Stone Altars Large and Small: The Iron Age Altars from Hirbet el-Mudēyine (Jordan),” in S. Bickel et al., eds., Bilder als Quellen/Images as Sources: Studies on Ancient Near Eastern Artefacts and the Bible Inspired by the Work of Othmar Keel, Orbis Biblicus et Orientalis Special Volume (Fribourg/Göttingen: Vandenhoeck & Ruprecht, 2007), pp. 125–150.
P.M. Michèle Daviau and Margreet Steiner, “A Moabite Sanctuary at Khirbat Al-Mudayna,” Bulletin of the American Schools of Oriental Research 320 (2000), pp. 1–21, especially pp. 8–14; Paul E. Dion and P.M. Michèle Daviau, “An Inscribed Incense Altar of Iron Age II at Hirbet el-Mudēyine (Jordan),” Zeitschrift des Deutschen Palästina-Vereins 116 (2000), pp. 1–13.
Chang-Ho Ji, “The Early Iron Age II Temple at Hirbet ’Aṭārūs and Its Architecture and Selected Cultic Objects,” in Jens Kamlah, ed., Temple Building and Temple Cult: Architecture and Cultic Paraphernalia of Temples in the Levant (2.–1. Mill. B.C.E.), Abhandlungen des Deutschen Palästina-Vereins 41 (Wiesbaden: Harrassowitz, 2012), pp. 203–222 and plates 46–49.
Chang-Ho Ji, “Architectural and Stratigraphic Context of the ‘Ataruz Inscription Column” (Presentation at the ASOR Annual Meeting, Chicago, Illinois, November 16, 2012); Christopher A. Rollston, “The New ‘Ataruz Inscription: Late Ninth Century Epigraphic Evidence for the Moabite Scribal Apparatus” (Presentations at the ASOR Annual Meeting, Chicago, Illinois, November 16, 2012).
Thomas E. Levy, Mohammad Najjar and Ben-Yosef, New Insights into the Iron Age Archaeology of Edom, Southern Jordan, 2 vols. (Los Angeles: The Cotsen Institute of Archaeology Press, 2014).
Qausmalak by Tiglath-pileser III (c. 734 B.C.E.) and Qausgabri by Sennacherib and Ashurbanipal (early seventh century B.C.E.).
See the cautious comments of David Vanderhooft, “The Edomite Dialect and Script: A Review of the Evidence,” in Diana Vikander Edelman, ed., You Shall Not Abhor an Edomite for He Is Your Brother: Edom and Seir in History and Tradition, Archaeology and Biblical Studies 3 (Atlanta: Scholars Press, 1995), p. 151. Qausgabri of Edom is named among those supplying labor and materials for Esarhaddon’s building projects in Nineveh (c. 673 B.C.E.; ANET 291) and providing assistance in Ashurbanipal’s wars against Egypt (beginning 669 or 667 B.C.E.; ANET 294).
Piotr Bienkowski, Crystal Bennett and Marta Balla, Busayra: Excavations by Crystal-M. Bennett 1971–1980, Monographs in Archaeology 13 (Oxford: Oxford Univ. Press, 2002).
The only exception is the personal name Barqos, “Qos gleamed forth” (Ezra 2:53; Nehemiah 7:55). The name Kushaiah (1 Chronicles 15:17) has the variant form Kishi in 1 Chronicles 6:29 (6:44, English) and in any case involves a spelling with shin that is never used for Qos in other texts. See E.A. Knauf, “Qôs,” in Karel van der Toorn, Bob Becking and Pieter W. van der Horst, eds., Dictionary of Deities and Demons in the Bible, 2nd ed. (Grand Rapids, MI: Eerdmans, 1999), p. 674.
Itzhaq Beit-Arieh and B. Cresson, “An Edomite Ostracon from Horvat ‘Uza,” Tel Aviv 12 (1985), pp. 96–100; Itzhaq Beit-Arieh, Horvat Qitmit: An Edomite Shrine in the Biblical Negev, Monograph Series of the Sonia and Marco Nadler Institute of Archaeology 11 (Tel Aviv: Institute of Archaeology, 1995).
Beit-Arieh, “An Edomite Ostracon”; J. Andrew Dearman, “Edomite Religion. A Survey and an Examination of Some Recent Contributions,” in Diana Vikander Edelman, ed., You Shall Not Abhor an Edomite for He Is Your Brother, pp. 121–131; Pirhiya Beck, “Horvat Qitmit Revisited via ‘En Hazeva,” Tel Aviv 23 (1996), pp. 102–114; André Lemaire, “Edom and the Edomites,” in André Lemaire and Baruch Halpern, eds., The Books of the Kings: Sources, Compositions, Historiography and Reception, Supplements to Vetus Testamentum 129 (Leiden/Boston: Brill, 2010), pp. 225–243.
Rudolph Cohen and Yigal Yisrael, “The Iron Age Fortresses at En Haseva,” The Biblical Archaeologist 58 (1995), pp. 223–235; P.M. Michèle Daviau, “Diversity in the Cultic Setting: Temples and Shrines in Central Jordan and the Negev,” in Jens Kamlah, ed., Temple Building and Temple Cult: Architecture and Cultic Paraphernalia of Temples in the Levant (2.–1. Mill. B.C.E.), Abhandlungen des Deutschen Palästina-Vereins 41 (Wiesbaden: Harrassowitz Verlag, 2012), pp. 435–458 and plates 63–64.