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In a study by Reli Avisar in the Levant journal, the author examines the symbol of the palmette and how its meaning changed together with the local political and social atmosphere.

The research shows that the palmette, which is typically depicted as a tree (date palm) with a central stem and extending fronds, began as a symbol of the elite.

"The palmette was a popular decorative motif across the Levant during the Bronze and Iron Ages, usually appearing on elite objects. In Judah, we only have a few examples from the late 9th or early 8th century BCE, such as two sealings and a bronze weight. These were personal items, so at that stage, the palmette was mainly part of the visual language of the local elite. It probably carried meanings like prosperity, protection, or divine blessing," explains Avisar.

However, in the latter half of the 8th century, the Assyrian king, Tiglath-Pileser II, led various campaigns in the Levant. This led to the fall of the Northern Kingdom and the subjugation of Judah.

In turn, the political atmosphere in Judah shifted, including the establishment of a complex bureaucratic system and a transition to a more specialized economy.

Additionally, various changes came about in the material culture of Judah, likely linked to a new Assyrian hegemony.

"Local rulers were suddenly exposed to new ways of expressing power. For example, the Assyrian king used the rosette as his own emblem, and we even see it decorating his clothes and crown in the reliefs," explains Avisar.

"King Manasseh of Judah, in the 7th century BCE, borrowed that idea. He took the palmette, a symbol already familiar to his local elite, and used it in a royal context. By doing so, he spoke to two audiences at once: to his own people, showing continuity with their traditions, and to the Assyrians, signaling that he understood and shared their imperial language of power. That's how the palmette moved from being an elite symbol to one specifically tied to royal authority."

The palmette began appearing on stone volute capitals (architectural elements that sit at the top of columns) and on luxury carved ivory. For example, ivory plaques uncovered in the Giv'ati Parking Lot, which had once been Building 100, a chamber linked to the royal court of Jerusalem, had three designs carved upon them.

One of the designs featured a central palmette framed by 12 rosettes. Rosettes were associated with Assyrian royalty; their framing of the palmette likely indicated a similar royal association.

Additionally, the motifs are very similar to and likely inspired by carved stone thresholds and pavements found in Assyrian palaces in the 8th–7th century BCE.

After King Josiah introduced various reforms, it seems the palmette lost its royal symbolism and may even have been purposefully discarded. The most direct evidence of this can be found at Armon HaNatziv. Here, the volute stone capitals were intentionally buried.

Avisar elaborates, "Notably, two of the capitals were carefully placed one above the other, blocking a rock-hewn niche (p. 14). Although the site was later abandoned and even robbed, the capitals remained untouched. This contrasts with other Judahite capitals, which are usually found fragmented or in secondary contexts of later periods.

"It should be remembered that large, worked stone blocks were valuable resources, often reused in construction. The fact that these capitals were preserved and not reused makes their treatment unusual."

Unlike previous studies, which have typically focused on regional variations of the palmette and their symbolic meanings, the current research provides more insights into the palmette's social and political implications and transformation through time.