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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 Moabite King Mesha, discovered in 1868. The inscription of 34 lines, the most extensive inscription ever recovered from ancient Israel, was written in Paleo-Hebrew alphabet. It was set up by Mesha, about 850 BC, as a record and memorial of his victories in his revolt against the Kingdom of Israel, which he undertook after the death of his overlord, Ahab.

The stone is 124 cm high and 71 cm wide and deep, and rounded at the top. It was discovered at the ancient Dibon now Dhiban, Jordan, in August 1868, by Rev. F. A. Klein, a German missionary in Jerusalem. "The Arabs of the neighborhood, dreading the loss of such a talisman, broke the stone into pieces; but a squeeze had already been obtained by Charles Simon Clermont-Ganneau, and most of the fragments were recovered and pieced together by him".[1] A squeeze is a papier-mâché impression. 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.

Contents

The stele, which measures 44"x27"^[1], describes:

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

This inscription can be interpreted as supplementing and corroborating the history of King Mesha recorded in 2 Kings 3:4-27, thereby earning it a prominent place in the corpus of Biblical archaeology. However there are significant differences. In the Bible it is Ahab, Omri's son, who conquers Moab, and the rebellion is against Ahab's son Jehoram. Further, in the Bible, it is not Chemosh who gives victory to Mesha but Jahweh who gives victory to Jehoram. Israel withdraws, according to the Book of Kings, only because they are disconcerted when they see Mesha sacrifice his son.

With the exception of a very few variations, such as -in for -im in plurals, the Moabite language of the inscription is identical with an early form of Hebrew. The Moabite alphabet is the oldest Phoenician type of the Semitic alphabet. The form of the letters here used supplies very important and interesting information regarding the history of the formation of the alphabet, as well as, incidentally, the arts of civilized life of those times in the land of Moab. This ancient monument, recording the heroic struggles of King Mesha with Omri and Ahab, was erected about 850 BC. Here "we have the identical slab on which the workmen of the old world carved the history of their own times, and from which the eye of their contemporaries read thousands of years ago the record of events of which they themselves had been the witnesses."

In 1994, after examining both the Mesha Stele and the paper squeeze of it 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]avid," to decode 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. (Note: square brackets [ ] enclose letters or words that have been 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. Baruch Margalit attempted to supply a different letter there: "m," along with several other letters in places after that. The reading that resulted was "Now Horoneyn was occupied at the en[d] of [my pre]decessor['s reign] by [Edom]ites."^[2] However, Margalit's reading has failed to attract 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 of "the house of David" in line 31 of the stele.^[3]

Whereas the later mention of the "House of David" on a Tel Dan stele fragment was written by an Aramaean enemy king, this inscription comes from a Moabite enemy of Israel, also boasting of a victory. If Lemaire is right, there are now two early references to David's dynasty, one in the Mesha Stele (mid-9th century) and the other in the Tel Dan Stele (mid-9th to mid-8th century).^[4]For a full but technical discussion, see Lawrence J. Mykytiuk, _Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 B.C.E._, Academia Biblica series, no. 12 (Atlanta: Society of Biblical Literature, 2004), pp. 265-277.</ref? <br>
In 1998, another scholar, Anson Rainey, translated a puzzling two-word phrase in line 12 of the Mesha Stele, אראל. דודה, as "its Davidic altar-hearth".^[6]

The identifications of the biblical Mesha, king of Moab, and of the biblical Omri, king of the northern kingdom of Israel, in the Mesha stele are generally accepted by the scholarly community, especially because what is said about them in the narrative of the Mesha stele agrees well with the narrative in the biblical books of Kings and Chronicles.

The identification of David in the Mesha stele, however, remains controversial. This controversy stems partly from the fragmentary state of line 31 of the Mesha stele 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, whereas André Lemaire, K. A. Kitchen, Jens Bruun Kofoed, and other European scholars are exceptions to this tendency. 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. The controversy over whether ancient inscriptions confirm the existence of the King David mentioned in the Bible usually focuses less on the Mesha stele and more on the Tel Dan stele.

Text

The text, in Moabite, transcribed into modern Hebrew letters:

Translation

I am Mesha, son of Kemosh[-yatti], the king of Moab, the Dibonite. My father was king over Moab

for thirty years, and I became king after my father. And I made this high-place for Kemosh in Qarcho (or Qeriho, a sanctuary)

. . . because he has delivered me from all kings, and because he has made me look down on all my

enemies. Omri was the king of Israel, and he oppressed Moab for many days, for Kemosh was angry with

his land. And his son reigned in his place; and he also said, "I will oppress Moab!" In my days he

said so. But I looked down on him and on his house, and Israel has been defeated; it has been

defeated forever! 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. But Kemosh restored it in my days. And I built Baal

Meon, and I built a water reservoir in it. And I built Qiryaten. And the men of Gad lived in the

land of Atarot from ancient times; and the king of Israel built Atarot for himself, and I fought

against the city and captured it. And I killed all the people of the city as a sacrifice for Kemosh

and for Moab. And I brought back the fire-hearth of his uncle from there; and I brought it before

the face of Kemosh in Qerioit, and I made the men of Sharon live there, as well as the men of

Maharit. And Kemosh said to me, "Go, take Nebo from Israel." And I went in the night and fought

against it from the daybreak until midday, and I took it and I killed the whole population: seven

thousand male subjects and aliens, and female subjects, aliens, and servant girls. For I had put it

to the ban for Ashtar Kemosh. And from there I took the vessels of Yahweh, and I presented them

before the face of Kemosh. And the king of Israel had built Yahaz, and he stayed there throughout

his campaign against me; and Kemosh drove him away before my face. And I took two hundred men of

Moab, all its division, and I led it up to Yahaz. And I have taken it in order to add it to Dibon. I

have built Qarcho, the wall of the woods and the wall of the citadel; and I have built its gates;

and I have built its towers; and I have built the house of the king; and I have made the double

reservoir for the spring in the innermost part of the city. Now the innermost part of the city had

no cistern, in Qarcho, and I said to all the people, "Each one of you shall make a cistern in his

house." And I cut the moat for Qarcho by using Israelite prisoners. I have built Aroer, and I

constructed the military road in Arnon. I have built Beth-Bamot, for it had been destroyed. I have

built Bezer, for it lay in ruins. And the men of Dibon stood in battle formation, for all Dibon were

in subjection. And I am the king over the hundreds in the towns which I have added to the land. And

I have built Beth-Medeba and Beth-Diblaten and Beth-Baal-Meon, and I brought there . . . flocks of

the land. And Horonaim, there lived

. . . Kemosh said to me, "Go down, fight against Hauranen!" I went down

. . . and Kemosh restored it in my days . . .'

References

External links

• Biblical History The Jewish History Resource Center — Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
• Louvre collection — includes a large modern photo of the stele
• The Jewish Encyclopedia, 1901–6: "Moabite Stone," includes a translation of part of the inscription.
• Translation from Northwest Semitic Inscriptions

For Further Reading

In chronological order:

• Franz Praetorius (1905-6), "Zur Inschrift des Meša`", in: Zeitschrift der Deutschen Morgenländischen Gesellschaft 59, pp. 33-35; 60, p. 402.
• 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.
• Davies, Philip R. (1992, 2nd edition 1995, reprinted 2004). In Search of 'Ancient Israel' Edinburgh: T. & T. Clark.
• Horn, Siegfried H., "The Discovery of the Moabite Stone," in The Word of the Lord Shall Go Forth, Essays in Honor of David Noel Friedman in Celebration of His Sixtieth Birthday, (1983), Carol L. Meyers and M. O'Connor (eds.), pp. 488-505.
• 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.
• 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.
• 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.

See also

• Tel Dan Stele
• Merneptah Stele
• David

This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.