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Extra info for The Most Shameful Practice: Temple Prostitution in the Ancient Greek World (PhD Diss. UCLA)
According to the pre-Deuteronomistic tradition regarding the implementation of a ban ritual, the deed was associated with a special vow, as demonstrated by the etiological legend on Hormah: Num 21:1–3. 45 Amalek had attacked the peaceful crowd of the Israelites on their way through the desert (Ex 17:8–14). This attack offended fundamental laws, because the people in the desert were under divine protection, as demonstrated in the warfare at Refidim (Ex 17:15). Therefore there were no limitations on the persecution of the offenders (Deut 25:17–19).
After taking the city of Ataroth he reports on the capture of Nebo: “And Kemosh said to me: ‘Go, seize Nebo and fight Israel’! I proceeded by night and fought with it from the crack of dawn until high noon. I captured it and I killed all of them ([)ואהרג כל]ם: 7000 men and boys, women and girls, and unmarried women, because I had dedicated it in a ban ritual to Ashtar Kemosh ()כי לעשתר כמש החרמתה. I took out from there the vessels of YHWH, and I dragged them before Kemosh (( ”)ואסחב הם לפני כמשll.
This motif is expressed in the oracle of legitimization on the occasion of David’s eventual accession to the throne. The text functions as a ‘charter’ for the Davidic dynasty, cf. 2 Sam 7:8–11: “Now therefore so shalt thou say unto my servant David, Thus says the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel. And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the greatest men that are in the earth.