Mesha Stele

Mesha Stele in the Louvre Museum.

The Mesha Stele (popularized in the 19th century as the "Moabite Stone") is a black basalt stone bearing an inscription by the 9th century BC ruler Mesha of Moab.

The inscription was set up about 840 BC as a memorial of Mesha's victories over "Omri king of Israel" and his son, who had been oppressing Moab. It bears the earliest known reference to the sacred Hebrew name of God - YHWH - and is also notable as the most extensive inscription ever recovered that refers to ancient Israel (the "House of Omri"). French scholar André Lemaire has reconstructed a portion of line 31 of the stele as "House of David".^[1]

The stone is 124 cm high and 71 cm wide and deep, and rounded at the top. It was discovered at the site of ancient Dibon (now Dhiban, Jordan), in August 1868, by Rev. F. A. Klein, a German missionary. Local villagers smashed the stone during a dispute over its ownership, but a squeeze (a papier-mâché impression) had been obtained by Charles Simon Clermont-Ganneau, and most of the fragments were later recovered and pieced together by him.^[2] The squeeze (which has never been published) and the reassembled stele (which has been published in many books and encyclopedias) are now in the Louvre Museum.

[edit] Description

The stele measures 44"x27".^[3] Its 34 lines describe:

1. How Moab was oppressed by "Omri King of Israel," as the result of the anger of the god Chemosh
2. Mesha's victories over Omri's son (not named) and the men of Gad at Ataroth, and at Nebo and Jehaz;
3. His building projects, restoring the fortifications of his strong places and building a palace and reservoirs for water; and
4. His wars against the Horonaim.

[edit] Importance

A clearer photo of the Louvre stela (less glare).

The inscription has strong consistency with the historical events recorded in the Bible. The events, names, and places mentioned in the Mesha Stele correspond to those mentioned in the Bible. For example, Mesha is recorded as the King of Moab in 2 Kings 3:4: “Now Mesha king of Moab was a sheep breeder, and he had to deliver to the king of Israel 100,000 lambs and the wool of 100,000 rams.”^[4] Kemosh is mentioned in numerous places in the Bible as the national god of Moab (1 Kings 11:33, Numbers 21:29 etc.).^[5] The reign of Omri, King of Israel, is chronicled in 1 Kings 16,^[6] and the inscription records many places and territories (Nebo, Gad, etc.) that also appear in the Bible.^[7] Finally, 2 Kings 3 recounts a revolt by Mesha against Israel, to which Israel responded by allying with Judah and Edom to suppress the revolt:

“4Now Mesha king of Moab was a sheep breeder, and he had to deliver to the king of Israel 100,000 lambs and the wool of 100,000 rams. 5But when Ahab died, the king of Moab rebelled against the king of Israel. 6So King Jehoram marched out of Samaria at that time and mustered all Israel. 7And he went and sent word to Jehoshaphat king of Judah, "The king of Moab has rebelled against me. Will you go with me to battle against Moab?" And he said, "I will go. I am as you are, my people as your people, my horses as your horses." 8Then he said, "By which way shall we march?" Jehoram answered, "By the way of the wilderness of Edom." 9So the king of Israel went with the king of Judah and the king of Edom…26When the king of Moab saw that the battle was going against him, he took with him 700 swordsmen to break through, opposite the king of Edom, but they could not. 27Then he took his oldest son who was to reign in his place and offered him for a burnt offering on the wall. And there came great wrath against Israel. And they withdrew from him and returned to their own land.”^[8]

Some scholars have argued that an inconsistency exists between the Mesha Stele and the Bible regarding the timing of the revolt.^[9] The argument rests upon the assumption that the following section of the inscription necessarily refers to Omri’s son Ahab: “Omri was the king of Israel, and he oppressed Moab for many days, for Kemosh was angry with his land. And his son replaced him; and he said, "I will also oppress Moab"…And Omri took possession of the whole land of Madaba; and he lived there in his days and half the days of his son: forty years: And Kemosh restored it in my days”. In other words, these scholars argue that the inscription indicates that Mesha’s revolt occurred during the reign of Omri’s son Ahab. Since the Bible speaks of the revolt taking place during Jehoram’s reign (Omri’s grandson), these scholars have argued that these two accounts are inconsistent.

However, as other scholars have pointed out, the inscription need not necessarily refer to Omri’s son Ahab.^[10] In modern English, the word “son” typically refers to a male child in relation to his parents. In the ancient Near East, however, the word was commonly used to mean male descendent.^[11] Consequently, “son of Omri” was a common designation for any male descendent of Omri and would have been used to refer to Jehoram. Assuming that “son” means “descendent,” an interpretation consistent with the common use of language in the ancient Near East, the Mesha Stele and the Bible are consistent.

[edit] Reconstructions of [D]VDH at line 31 and line 12

In 1994, after examining both the Mesha Stele and the paper squeeze in the Louvre Museum, the French scholar André Lemaire reported that line 31 of the Mesha Stele bears the phrase "the house of David" (in Biblical Archaeology Review [May/June 1994], pp. 30–37). Lemaire had to supply one destroyed letter, the first "D" in [D]VDH, "of [D]avid," to construct the wording. The complete sentence in the latter part of line 31 would then read, "As for Horonen, there lived in it the house of [D]avid," וחורננ. ישב. בה. בת[ד]וד. (Square brackets [ ] enclose letters or words supplied where letters were destroyed or were on fragments that are still missing.) Most scholars find that no other letter supplied there yields a reading that makes sense. After one full year, only one scholar, Baruch Margalit, attempted to supply a different letter: "m," along with several other letters in places after that, giving the reading: "Now Horoneyn was occupied at the en[d] of [my pre]decessor['s reign] by [Edom]ites."^[12] Margalit's reading has not attracted any significant support in scholarly publications. In 2001 another French scholar, Pierre Bordreuil, reported (in an essay in French) that he and a few other scholars could not confirm Lemaire's reading.^[13] If Lemaire is right, there are now two early references to David's dynasty, one in the Mesha Stele (mid-9th century)^[14] and the other in the Tel Dan Stele (mid-9th to mid-8th century).

In 1998, another scholar, Anson Rainey, translated a puzzling two-word phrase in line 12 of the Mesha Stele, אראל. דודה, as a further reference to David. The line in question reads: "I (i.e. Meshe) carried from there (the city of Ataroth) the ariel for its DVDH and I dragged it before Kemosh in Qerioit". The meanings of both "ariel" and "DWDH" are unclear. "Ariel" might be etymologically derived from either "lion of god" or "altar-hearth"; "DWDH" means literally "their beloved", but could also signify "their David". The object seized by Meshe from the Israelite city might therefore be "the lion-figure of their beloved (god)", understanding "ariel" as the cultic lion associated with the "beloved" god of Ataroth;^[15] or, following Rainey's reading, "Davidic altar-hearth."^[16]

The identification of David in the Mesha stele remains controversial. This controversy stems partly from the fragmentary state of line 31 and partly from a tendency since the 1990s, largely among European scholars, to question or dismiss the historical reliability of the Hebrew Bible (Old Testament). In Europe, P. R. Davies, Thomas L. Thompson, and Niels P. Lemche show a strong tendency to reject biblical historicity, in contrast to such European scholars as André Lemaire, K. A. Kitchen and Jens Bruun Kofoed. Many scholars lean in one direction or the other but actually occupy the middle ground. In general, North American and Israeli scholars tend to be more willing to accept the identification of the biblical King David in the Mesha stele, especially because the phrase that is usually translated "house of David," is clearly legible in the Tel Dan stele (there this phrase in line 9 appears to parallel "king of Israel" in the preceding line). The controversy over whether ancient inscriptions confirm the existence of the Biblical King David usually focuses less on the Mesha stele and more on the Tel Dan stele.

[edit] Text

The text in Moabite, transcribed into modern Hebrew letters:

1. אנכ. משע. בנ. כמש.. . מלכ. מאב. הד
2. יבני | אבי. מלכ. על. מאב. שלשנ. שת. ואנכ. מלכ
3. תי. אחר. אבי | ואעש. הבמת. זאת. לכמש. בקרחה | ב[נס. י]
4. שע. כי. השעני. מכל. המלכנ. וכי. הראני. בכל. שנאי | עמר
5. י. מלכ. ישראל. ויענו. את. מאב. ימנ. רבן. כי. יאנפ. כמש. באר
6. צה | ויחלפה. בנה. ויאמר. גמ. הא. אענו. את. מאב | בימי. אמר. כ[...]
7. וארא. בה. ובבתה | וישראל. אבד. אבד. עלמ. וירש. עמרי. את א[ר]
8. צ. מהדבא | וישב. בה. ימה. וחצי. ימי. בנה. ארבענ. שת. ויש
9. בה. כמש. בימי | ואבנ. את. בעלמענ. ואעש. בה. האשוח. ואבנ
10. את. קריתנ | ואש. גד. ישב. בארצ. עטרת. מעלמ. ויבנ. לה. מלכ. י
11. שראל. את. עטרת | ואלתחמ. בקר. ואחזה | ואהרג. את. כל. העמ. [מ]
12. הקר. רית. לכמש. ולמאב | ואשב. משמ. את. אראל. דודה. ואס
13. חבה. לפני. כמש. בקרית | ואשב. בה. את. אש. שרנ. ואת. אש
14. מחרת | ויאמר. לי. כמש. לכ. אחז. את. נבה. על. ישראל | וא
15. הלכ. הללה. ואלתחמ. בה. מבקע. השחרת. עד. הצהרמ | ואח
16. זה. ואהרג. כלה. שבעת. אלפנ. גברנ. ו[גר]נ | וגברת. וגר
17. ת. ורחמת | כי. לעשתר. כמש. החרמתה | ואקח. משמ. א[ת. כ]
18. לי. יהוה. ואסחב. המ. לפני. כמש | ומלכ. ישראל. בנה. את
19. יהצ. וישב. בה. בהלתחמה. בי | ויגרשה. כמש. מפני | ו
20. אקח. ממאב. מאתנ. אש. כל. רשה | ואשאה. ביהצ. ואחזה.
21. לספת. על. דיבנ | אנכ. בנתי. קרחה. חמת. היערנ. וחמת
22. העפל | ואנכ. בנתי. שעריה. ואנכ. בנתי. מגדלתה | וא
23. נכ. בנתי. בת. מלכ. ואנכ. עשתי. כלאי. האש[וח למי]נ. בקרב
24. הקר | ובר. אנ. בקרב. הקר. בקרחה. ואמר. לכל. העמ. עשו. ל
25. כמ. אש. בר. בביתה | ואנכ. כרתי. המכרתת. לקרחה. באסר
26. [י]. ישראל | אנכ. בנתי. ערער. ואנכ. עשתי. המסלת. בארננ.
27. אנכ. בנתי. בת. במת. כי. הרס. הא | אנכ. בנתי. בצר. כי. עינ
28. ----- ש. דיבנ. חמשנ. כי. כל. דיבנ. משמעת | ואנכ. מלכ
29. ת[י] ----- מאת. בקרנ. אשר. יספתי. על. הארצ | ואנכ. בנת
30. [י. את. מה]דבא. ובת. דבלתנ | ובת. בעלמענ. ואשא. שמ. את. [...]
31. --------- צאנ. הארצ | וחורננ. ישב. בה. ב
32. --------- אמר. לי. כמש. רד. הלתחמ. בחורננ | וארד
33. ---------[ויש]בה. כמש. בימי. ועל[...]. משמ. עש
34. -------------- שת. שדק | וא

[edit] Translation

In the original text some words run on from one line to the next. Where possible, this translation reflects this writing. Square brackets indicate reconstructed text, and dots represent missing and unreconstructed or disputed portions.

1. I am Mesha, son of KMSYT (Kemosh[-yat]), the king of Moab, the Di-
2. -bonite. My father was king of Moab thirty years, and I reign-
3. -ed after my father. And I built this high-place for Kemosh in QRH ("the citadel"), a high place of [sal-]
4. -vation because he saved me from all the kings (or "all the attackers"), and because let me be victorious over all my adversaries. Omr-
5. -i was king of Israel and he oppressed Moab for many days because Kemosh was angry with his
6. land. And his son replaced him; and he also said, "I will oppress Moab". In my days he spoke thus.
7. But I was victorious over him and his house. And Israel suffered everlasting destruction, And Omri had conquered the lan-
8. -d of Madaba, and he dwelt there during his reign and half the reign of his son, forty years. But Kemosh
9. returned it in my days. So I [re]built Baal Meon, and I the water reservoir in it. And I bu[ilt]
10. Qiryaten. The man of Gad had dwelt in Ataroth from of old; and the king of Israel
11. built Ataroth for him. But I fought against the city and took it. And I slew all the people [and]
12. the city became the property of Kemosh and Moab. And I carried from there the altar for its DVDH ("its Davidic altar"?) and I
13. dragged it before Kemosh in Qerioit, and I settled in it men of Sharon m[en]
14. of Maharit. And Kemosh said to me, "Go! Seize Nebo against Israel." so I
15. proceeded by night and fought with it from the crack of dawn to midday, and I to-
16. -ok it and I slew all of them: seven thousand men and boys, and women and gi-
17. and maidens because I had dedicated it to Ashtar Kemosh I took [the ves-]
18. -sels of Yahweh, and I dragged them before Kemosh. And the king of Israel had built
19. Yahaz, and he dwelt in it while he was fighting with me, but Kemosh drove him out before me. so
20. I took from Moab two hundred men, all his captains. And I brought them to Yahaz, And I seized it
21. in order to add (it) to Dibon. I (myself) have built the 'citadel', 'the wall(s) of the forest' and the wall
22. of the 'acropolis'. And I built its gates; And I built its towers. And
23. I built a royal palace; and I made the ramparts for the reservo[ir for] water in the mid-
24. -st of the city. But there was no cistern in the midst of the city, in the 'citadel,' so I said to all the people, "Make [for]
25. yourselves each man a cistern in his house". And I hewed the shaft for the 'citadel' with prisoner-
26. -s of Israel. I built Aroer, and I made the highway in the Arnon.
27. I built Beth-Bamot, because it was in ruins. I built Bezer, because it was
28. a ruin [with] the armed men of Dibon because all of Dibon was under orders and I ru-
29. -led [ove]r [the] hundreds in the towns which I have annexed to the land. And I bui-
30. -lt Medeba and Beth-Diblaten and Beth-Baal-Meon, and I carried there [my herdsmen]
31. [to herd] the small cattle of the land, and Horonain, in it dwelt ...
32. [and] Kemosh [s]aid to me, "Go down, fight against Horonain". And I went down [and I fou-
33. -ght with the city and I took it and] Kemosh [re]turned it in my days. Then I went up from there te[n...]
34. [...a high] place of justice and I [...]

[edit] References

Constructs such as ibid. and loc. cit. are discouraged by Wikipedia's style guide for footnotes, as they are easily broken. Please improve this article by replacing them with named references (quick guide), or an abbreviated title.

[edit] External links

• Louvre collection - includes a large modern photo of the stele
• Translation from Northwest Semitic Inscriptions

[edit] Further reading

• Davies, Philip R. (1992, 2nd edition 1995, reprinted 2004). In Search of 'Ancient Israel' Edinburgh: T. & T. Clark.
• Dearman, J. Andrew (Ed.) (1989). Studies in the Mesha Inscription and Moab. Archaeology and Biblical Studies series, no. 2. Atlanta, Ga.: Scholars Press. ISBN 1-55540-357-3.
• Lemaire, André (1994). "'House of David' Restored in Moabite Inscription." Biblical Archaeology Review 20 (3) May/June, pp. 30–37.
• Margalit, Baruch ("1994"). "Studies in NWSemitic Inscriptions," Ugarit-Forschungen 26. Page 317 of this annual publication refers to "the recent publication (April, 1995) of two additional fragments" of another stele, therefore, the 1994 volume was actually published sometime after April 1995. On the Mesha stele inscription, see p. 275.
• Mykytiuk, Lawrence J. (2004). Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 B.C.E. Academia Biblica series, no. 12. Atlanta, Ga.: Society of Biblical Literature. See pp. 95–110 and 265-277. ISBN 1-58983-062-8.
• Parker, Simon B. (1997). Stories in Scripture and Inscriptions: Comparative Studies on Narratives in Northwest Semitic Inscriptions and the Hebrew Bible. New York: Oxford University Press. ISBN 0-19-511620-8. See pp. 44–46 for a clear, perceptive outline of the contents of the inscription on the Mesha stele.
• Rainey, Anson F. (2001). "Mesha and Syntax." In J. Andrew Dearman and M. Patrick Graham (Eds.), The Land That I Will Show You, pp. 300–306. Supplement Series, no. 343. Sheffield, England: Sheffield Academic Press. ISBN 1-84127-257-4.
• Salibi, Kamal (1985) The Bible Came from Arabia, London, Jonathan Cape,ISBN 0-224-02830-8

[edit] See also

Wikimedia Commons has media related to: Mesha Stele

• Tel Dan Stele
• Merneptah Stele