“... This reconstruction would correlate with the loss of hunting as a divine role in Israel’s national literature but it would also support the reconstruc- tion of a divine role for hunting at a local level, perhaps in a popular cult as Ackerman and Day envision. At the national level, ‛Ashtart’s role in warfare as well as the gods’ warfare role (as we noted above for Ba‛al and Rashap)229 seems to have been confl ated earlier with the role of the national god in Iron Age Israel. Perceptions about “foreignness” of some religious practices may have played a role in the new religious-political expression of later “re- forms.” In the emerging royal worldview, reductions of levels of religious praxis perhaps corresponded to reductions of levels in various divine pow- ers, leaving Yahweh as virtually Judah’s one and only. The goddess’ place in the Israelite pantheon at the national level might have diminished under this development. Law (JSOTSup 140; Sheffi eld: Sheffi eld Academic Press, 1993), 60-62 228 Hesse and Wapnish, “An Archaeozoological Perspective,” 457-91. See also Hesse and Wapnish, “Can Pig be used for Ethnic Diagnosis in the Ancient Near East?” in The Archae- ology of Israel: Constructing the Past, Interpreting the Present (ed. Neil A. Silberman and David Small; JSOTSup 237; Sheffi eld: Sheffi eld Academic Press, 1997), 238-39 n. 1. 229 Thus Resheph appears as a divine fi gure only as part of Yahweh’s military retinue in Ha- bakkuk 3:5, while the constellation of features associated in West Semitic literature with Ba‛al are applied in biblical literature to Yahweh. Cf. also the biblical title yhwh ṣb’wt and Ugaritic ršp ṣbỉ (KTU 1.91:15). See Smith, The Early History of God (second edition), 80-101. ...”