One of the annoying things I’m running into researching ancient Hebrew polytheism is that scholars mostly focus on ʿĂnāṯ, ʿAṯtart, and ʾĂšērāh. No disrespect to these wonderful Ladies, all of whom have interesting connections to Dionysos, and were venerated throughout most of the great cultures of the Levant and Near East, meaning that there’s plenty of material to analyze and contrast — but they’re far from the only ones, and finding solid information on the others can be quite challenging. Hell, far too many scholars treat the big three as if they are aspects of a single super Semitic Goddess, as if they were contemporaries of Sir James George Frazer or 90s-era Wiccans. 

I like a good challenge, however, and whenever I find a trove of information on one of them it inevitably provides breadcrumbs leading to others, or details that help one conceive of them differently. This is especially true of divinities one is familiar with from other contexts and other lands. For instance there was a prominent cult of Korē in Judea and Samaria, as evidenced by coinage, lamps, frescoes, terracotta statues, inscriptions, and the remains of a major temple on the acropolis of Sebaste. Korē is represented independent of her mother, and with snakes and a poppy-crown; during the Roman period she adopts Egyptian attributes and is depicted in the circle of Isis and Sarapis. This lends added significance to some of Jesus’ parables, especially considering where they were delivered.