NOTES ON THE MESHA STELE
The Counterpart to a Biblical Episode
Dated to the 9th century BC and composed of thirty-four lines, the stele is unique.
“It’s fantastic because it’s the only inscription of this type and of such length that has been found in the region. It’s the equivalent of a chapter of the Bible,” marvels Matthieu Richelle.
“There’s also the Tel Dan stele, but this one is the most impressive, with the most links to the Bible.”
Indeed, one of the striking things is the religious practices it evokes, similar to those found in the Bible.
It refers to “Kemosh,” the Moabite national god, whose oracles are mentioned on the stele. But above all, it is the first certain instance where the God of Israel is mentioned, with the tetragrammaton: YHWH.
The point is this: the text speaks of Israel and God. It is the counterpart to an episode recounted in the Bible, in the second book of Kings, chapter 3.
In the latter, there is indeed mention of King Mesha, who pays tribute to Israel. But upon King Ahab’s death, Mesha revolts.
Joram, Ahab’s successor in Israel, allies himself with the king of Edom and the king of Judah, Jehoshaphat. Together, they launch a punitive expedition against Mesha. After consulting Elisha (verses 10-20), who announces their victory thanks to YHWH (v. 18-19), the allied kings ravage the cities of Moab (v. 25) and even lay siege to the last city where Mesha is located. The story ends abruptly and surprisingly: the king of Moab decides to offer his son as a burnt offering on the wall, and the Israelites leave the area.
This is the first certain instance where the God of Israel is mentioned, with the tetragrammaton YHWH.
For its part, the stele highlights the exploits of King Mesha, who reigned over the land of Moab around 853-810.
He boasts of having liberated his country from the grip of the Kingdom of Israel, particularly King Omri, who had taken control of the region northeast of the Dead Sea in the first half of the 9th century.
He mentions that he annihilated Israel, that he fought against “the man of Gad,” that he took “Neboh” from Israel, and goes so far as to take “the altar hearths” of YHWH.
In short, Mesha proclaims his victory. Both texts agree that Mesha sought to free his country from the Israelite yoke.
But the Bible emphasizes the near-destruction of Moab, his revolt having had disastrous consequences.
So, is this simply a difference of opinion?
“According to scholar André Lemaire, this is more of a resume of Mesha’s exploits,” points out Matthieu Richelle.
Mesha boasted of having succeeded in regaining control and the territory occupied by Israel, taking advantage of a period of its weakness.
For what the stele does not mention is that, shortly afterward, Israel came under pressure from the king of Aram, in present-day Syria.
According to the Book of Kings (2 Kings chapter 10), YHWH, to punish Israel, allowed it to be attacked by the Arameans.
The Moabites took advantage of this weakened state. This is Mesha’s revenge. The stele thus tells us “the other side” of what is described in the Scriptures.
“This inscription allows us a detailed comparison with a chapter of the Bible and a whole series of religious ideas and practices of Israel; it’s impressive,” summarizes Matthieu Richelle.
Translation of the text
Detail on the word “YHWH.”
“I am Mesha, son of Kamosh (gad), king of Moab, the Dibonite. My father reigned over Moab for thirty years, and I reigned after my father. I built this sanctuary for Kamosh the Kerihohite, a sanctuary of salvation, for he saved me from all aggressors and made me rejoice over all my enemies.
Omri was king of Israel and oppressed Moab for many days, for Kamosh was angry with his land. His son succeeded him, and he too said, “I will oppress Moab.”
In my days he spoke (thus), but I rejoiced against him and against his house. Israel was destroyed forever.
Omri had taken the land of Madaba, and (Israel) dwelt there during his reign and part of the reign of his sons, namely forty years; but in my days, Chemosh lived there.
I built Baal-Meon and made the reservoir there, and I built Kiriatan.
The man of Gad had lived in the land of Atarot for a long time, and the king of Israel had built Atarot for himself. I attacked the city and captured it. I killed all the people of the city to give Chemosh and Moab joy. I carried the altar of Dodoh from there and dragged it before Chemosh to Kerioth, where I made the man of Sharon and the man of Maharot dwell. And Kamosh said to me, “Go, take Neboh from Israel.” I went by night and attacked it from daybreak until noon. I took it and killed all of it, namely, seven thousand men and boys, women, girls and concubines, because I had devoted them to “Ashtar-Kamosh.” I took the vessels of YHWH from there and dragged them before the face of Kamosh.
The king of Israel had built Jahash and dwelt there during his campaign against me. Chemosh drove him out from before me. I took two hundred men from Moab, all its leaders, and I attacked Jahash and took it to annex it to Dibon.
I built Kerihoh, the wall of the park and the wall of the acropolis, I built its gates and its towers. I built the royal palace and made the walls covering the water reservoir in the middle of the city. Now there was no cistern within the city, in Kerihoh, and I said to all the people, “Each of you make a cistern in your house.” I had the prisoners of Israel dig the ditches (around) Kerihoh. I built Aroer and I made the road to the Arnon.
I built Beth-Bamot, because it was destroyed. I built Bosor, for it was in ruins, with fifty men from Dibon, for all Dibon was subject to me. I reigned […] a hundred with the cities that I added to the land. I built […] Madaba, Bet-Diblatan and Bet-Ba’al-Me’on. I raised there […] flocks (?) of the land. And Horonan where dwelt […] And Kamosh said to me: “Go down and fight against Horonan.” I went (and fought against the city and took it; and) Kamosh (dwelt) there under my reign […] from there […] It was I who […]”
— Translation from the Department of Near Eastern Antiquities of the Louvre Museum