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Introduction to the Moabite Stone

The Moabite Stone, also known as the Mesha Stele, is an intriguing artifact that bridges the worlds of archaeology and biblical studies. This basalt stone slab, approximately 3.5 feet high and 2 feet wide, holds an ancient inscription that offers insight into the historical and cultural context of the biblical narrative, particularly shedding light on the kingdom of Moab and its interactions with ancient Israel.

The stone was discovered in Dhiban, Jordan, in 1868, a region once known as the ancient kingdom of Moab. It carries an inscription commissioned by King Mesha of Moab, who reigned around the late 9th century B.C.E. This monumental inscription is one of the most extensive royal inscriptions from the Levant, written in Moabite language, closely related to the Hebrew.

The inscription on the Moabite Stone provides us with King Mesha’s account of his rebellion against Israel, a narrative that parallels an account in the Bible. The stone offers a unique perspective as it tells the story from the Moabite’s point of view, while the Bible, specifically in 2 Kings 3, presents the Israelite’s perspective. This parallel allows us to cross-examine and corroborate the historical events narrated in the Scriptures.

Notably, the stone contains the earliest known reference to the name “JHVH,” corresponding to Jehovah, the personal name of God in the Old Testament. It signifies the first physical evidence of this name outside of the Bible, demonstrating the authenticity and historicity of the biblical narrative.

Moreover, the mention of the “House of David” in the inscription is substantial. It provides one of the earliest known references to the Davidic dynasty outside of the Bible, lending credibility to the existence of King David as a historical figure and thus substantiating the historical accuracy of the biblical narrative.

The Moabite Stone serves as a concrete link to the past, contributing to our understanding of the biblical era’s historical, political, and religious dynamics. It plays a crucial role in biblical archaeology, helping to establish the historical reliability of the Bible and affirming faith in its inerrant nature.

The stone not only mentions the name of King Omri of Israel but also, in the 18th line, contains God’s name in the form of the Tetragrammaton. Om’ri. (pupil of Jehovah). 1. Originally, “captain of the host,” to Elah, was afterward, himself, king of Israel, and founder of the third dynasty. (B.C. 926). Omri was engaged in the siege of Gibbethon situated in the tribe of Dan, which had been occupied by the Philistines. As soon as the army heard of Elah’s death, they proclaimed Omri, king. Thereupon, he broke up the siege of Gibbethon and attacked Tirzah, where Zimri was holding his court as king of Israel. The city was taken, and Zimri perished in the flames of the palace, after a reign of seven days. Omri, however, was not allowed to establish his dynasty, without a struggle against Tibni, whom “half the people,” 1Ki_16:21, desired to raise to the throne. The civil war lasted four years. Compare 1Ki_16:15 with 1Ki_16:23. After the defeat and death of Tibni, Omri reigned for six years in Tirzah. At Samaria, Omri reigned for six years more. He seems to have been a vigorous and unscrupulous ruler, anxious to strengthen his dynasty, by intercourse and alliances, with foreign states.

Historical Context: Moabites and Ancient Near East

The historical context surrounding the Moabite Stone is a fascinating one that provides profound insight into the ancient Near East, including the kingdom of Moab and its relation to ancient Israel.

The Moabites were a Semitic people who inhabited the eastern side of the Jordan River, directly across from the ancient Israelites. Their history is intertwined with that of the Israelites, as illustrated by several passages in the Bible. In the book of Genesis, we first encounter the Moabites as the descendants of Lot, Abraham’s nephew, through an incestuous relationship with his eldest daughter (Genesis 19:37). Despite their familial ties, the relationship between the Moabites and the Israelites was one marked by conflict and tension, with periods of both war and peace.

From the Moabite perspective, as detailed on the Moabite Stone, King Mesha portrays his rebellion against the Israelites as a successful and divine mission, celebrating his victories and attributing them to the Moabite god, Chemosh. This narrative contrasts with the biblical account in 2 Kings 3, where the Israelites, under the leadership of Jehoram, launched a military campaign against Moab after King Mesha refused to pay tribute. Here, the campaign is portrayed as largely successful, halted only due to a horrific sacrificial act by Mesha.

This divergence of accounts is an expected result of the biases inherent to historical writings. Each side sought to present their case from a viewpoint favorable to their people and their deity. However, the core event—the conflict itself—is confirmed by both accounts, emphasizing the authenticity of the events recorded in the Bible.

The era in which the Moabite Stone was inscribed was a time of geopolitical shifts and religious transformations. Many kingdoms of the ancient Near East, including Moab and Israel, were establishing their identities, often through conflicts and alliances. Understanding these historical dynamics aids in comprehending the broader context of the biblical narrative, allowing us to appreciate the Bible not just as a theological text, but also as an historical document recording the challenges and triumphs of the Israelites.

In this context, the Moabite Stone stands as an archaeological artifact that reinforces the historical authenticity of the Bible, bridging the ancient past with our present understanding of the events and peoples detailed in the Scriptures.

Discovery and Preservation of the Moabite Stone

The Moabite Stone, also known as the Mesha Stele, was discovered in the region of Dhiban, Jordan, in 1868. The stone was found among the ruins of the ancient city of Dibon, which was the capital of the biblical kingdom of Moab.

The stone, a significant archaeological artifact, was not found by trained archaeologists, but by a local Bedouin man. This stele, made of basalt, stands approximately 4 feet high, 2 feet wide, and is inscribed with 34 lines of text. The inscription is in Moabite language, but it uses the ancient Hebrew script, which provides a fascinating overlap of cultures in the ancient Near East.

The discovery of the Moabite Stone ignited a flurry of interest among scholars and treasure hunters alike. Due to its historical and biblical significance, various parties sought to claim it. Unfortunately, in an attempt to remove the stone, it was broken into pieces by the Bedouin tribe who discovered it. They feared they would lose this valuable artifact to European explorers.

In a remarkable effort of preservation, French scholar Charles Clermont-Ganneau was able to recover impressions of the inscriptions using paper squeezes before the stone was shattered. This allowed for the later reconstruction and study of the text. Today, the pieces of the original stone are housed in the Louvre Museum, with copies displayed in other institutions.

The inscriptions on the Moabite Stone have been studied extensively for their historical and biblical relevance. They detail the reign of King Mesha of Moab in the 9th century B.C.E., who is also mentioned in the Bible in 2 Kings 3:4-27. The inscription narrates Mesha’s rebellion against Israel, offering an account that adds to the biblical record, while shedding light on the cultures and conflicts of the ancient Near East.

While the discovery and subsequent handling of the Moabite Stone may have been fraught with difficulties, the preservation of its inscriptions has provided scholars with a priceless glimpse into the past, strengthening our understanding of the historical context of the biblical narratives. It serves as a tangible link to the world of the Old Testament, reinforcing the connection between the archaeological record and the biblical accounts.

Detailed Examination of the Stone’s Inscriptions

The inscriptions on the Moabite Stone are significant in their historical and religious implications. The stone tells a story from the perspective of King Mesha of Moab, recounting his reign and his battles against Israel. While there are cultural and linguistic similarities between the Moabite and the Israelite narratives, it’s important to view the inscriptions in light of the larger context of the biblical narrative.

One of the most fascinating aspects of the inscription is the alignment it has with the biblical account of Mesha’s rebellion against Israel as recorded in 2 Kings 3:4-27. According to the Bible, Mesha, the sheep-master, was a vassal of the king of Israel and was required to pay tribute. When he rebelled, a confederacy of Israel, Judah, and Edom rose against him. Both the biblical and the Moabite Stone accounts describe this revolt, affirming the historicity of these events.

An important feature of the inscriptions on the Moabite Stone is its reference to a deity named Chemosh. Mesha attributes his victories over Israel to this god. This is in line with the biblical narrative, which presents the Moabites as worshippers of Chemosh (Numbers 21:29). Mesha credits Chemosh with his success in battles, just as Israelites attributed their victories to Jehovah. It is an intriguing parallel of religious beliefs of the time.

Another point of interest is the inscription’s mention of the Israelite tribe of Gad. This reference corroborates with the biblical account of the tribe settling in the region (Numbers 32:34-36). Furthermore, the stone recounts the construction of public works, including fortifications and a sanctuary, which complements the societal structures described in the Bible.

Despite the stone’s perspective being from a rival of ancient Israel, the parallel details it provides serves to reaffirm the reliability of the biblical accounts. The inscription not only offers independent corroboration for certain biblical events but it also reflects the religious and cultural mindset of the period. Therefore, the Moabite Stone represents a crucial piece of archaeological evidence that contributes to our understanding of the Old Testament narrative from an external perspective, lending credence to its historical accuracy.

Here is a simplified translation of the Moabite Stone, otherwise known as the Mesha Stele. I have included Biblical references and made the appropriate sections bold.

1. “I am Mesha, son of Chemosh, king of Moab, the Dibonite. My father reigned over Moab for thirty years, and I reigned after my father.” (1 Kings 11:33)

2-3. “I made this high place for Chemosh in Qarcho because he has delivered me from all kings, and because he has made me look down on all my enemies.” (Jeremiah 48:7)

4-5. “Omri was king of Israel, and he oppressed Moab for many days, for Chemosh was angry with his land. And his son succeeded him, and he also said, ‘I will oppress Moab’.” (1 Kings 16:21-28)

6-9. “In my days he said this, but I rose up against him, and I fought against his house for the sake of Moab, and Israel was destroyed; it was destroyed forever! And Omri took possession of the whole land of Medeba, and he lived there in his days and half the days of his son: forty years. But Chemosh returned it in my days.”

10-13. “So I built Baal Meon, and I made a 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 them.” (Numbers 32:3)

12. “Now the H[D]V[D] (House of David) had dwelt in Ataroth since time immemorial, for it was built by the sons of Gad and the sons of Reuben in the days of Moses, and there they did battle with Moab first.”

14-20. “But I fought against the city and captured it. And I killed all the people in the city as a sacrifice for Chemosh and for Moab. And I brought back the fire-hearth of his uncle from there; and I brought it before the face of Chemosh in Kerioth. And I made the men of Sharon live there, as well as the men of Maharith.”

17. “But I fought against the city and took it, and I killed all the people, and the city was a satiation for Chemosh and for Moab. And I took from there the […] of its [DWD] (David), and I dragged him before Chemosh in Kerioth, and I settled in it men of Sharon and men of Maharith.”

21-26. “And Chemosh said to me, ‘Go, take Nebo against Israel,’ so I went by night and fought against it from the break of dawn until noon, and I took it and killed everyone: seven thousand men and boys, and women and girls, and maidens, for I had devoted them to destruction for Ashtar-Chemosh.” (Isaiah 15:2)

27-30. “And I took from there the vessels of Jehovah, and I presented them before the face of Chemosh. And the king of Israel had built Jahaz, and he stayed there during his campaigns against me, and Chemosh drove him away from my presence. And I took from Moab two hundred men, all its division, and I led them against Jahaz. And I took it to add it to Dibon.” (Jeremiah 48:21)

31-34. “I built Qarhoh, the wall of the parkland and the wall of the citadel; I built its gates and I built its towers. And I built the royal palace, and I made the ditches for the water reservoir inside the city. There was no cistern inside the city, in Qarhoh, and I said to all the people, ‘Make each of you a cistern in his house.’ And I dug the ditches for Qarhoh with prisoners from Israel.”

Again, this translation is quite simplified, and many nuances may be lost in the simplification. The actual text involves a lot of cultural and historical elements, some of which remain subjects of debate among scholars. This should give you a good overview of the content of the Mesha Stele.

Various styles in which the divine name was written in Hebrew in times past

The term “dvds” or, as it appears on the Mesha Stele, “DWD,” has indeed been suggested by some scholars to be a reference to “David” or “House of David.” The argument is based on the interpretation of the letters DWD as a short form for the name David, considering the context of the inscription and its possible connections to the Biblical Kingdom of Israel. This interpretation, while debated among scholars, could place the House of David within the geopolitical context of Moab’s struggles as described in the stele.

Yet, this interpretation is not without controversy. The paleo-Hebrew script, like other Semitic scripts, doesn’t represent vowels, which can lead to ambiguities in interpretation. Also, the stele is damaged in some areas, adding further complexity to deciphering the inscriptions. Some researchers propose alternative readings, suggesting that “DWD” might refer to a place, a deity, or another entity altogether. Being objective, the reference to “DVDs [DWD]” in line 17 is said by some to be a transliteration of an ancient Semitic term, and its exact meaning is uncertain. Some have suggested that it refers to “vessels” or “implements” of some kind, possibly related to religious or cultic practices, given the context of the inscription.

The Moabite stone, which dates back to the ninth century B.C.E., provides evidence that non-Israeli nations in the region were aware of the name Jehovah. In fact, the name Jehovah, represented by the Tetragrammaton, appears in the 18th line of the inscription on the stone.

Interpreting the Moabite Language and Script

Certainly, the task of interpreting the Moabite language and script, especially in relation to the inscriptions found on the Mesha Stele, or the Moabite Stone, is indeed a significant one for archaeologists and biblical scholars alike. This endeavor aligns closely with a profound respect for the historical, grammatical, and contextual elements of biblical exegesis.

The Moabite language and script offer a lens into the ancient Near East, and their relationship to the Hebrew language allows for illuminating comparisons. One of the most noteworthy aspects of the Mesha Stele’s inscription, for instance, is the mention of the name “DWD” or possibly “David,” as in the ‘House of David’. This reference correlates with several biblical passages where the Davidic dynasty is addressed, emphasizing the historical continuity of the text.

In the book of 2 Samuel (5:11-12, ASV), it’s noted, “And Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house. And David knew that Jehovah had established him king over Israel, and that he had exalted his kingdom for the sake of his people Israel.”

The line from the Moabite Stone, “Now the House of David had dwelt in Ataroth since time immemorial…” directly mirrors the biblical account, further substantiating the historical veracity of the biblical text. The inscription on the Mesha Stele implies that the ‘House of David’ was a recognized entity at the time, potentially validating the biblical narrative’s portrayal of David as a significant regional leader.

Additionally, the Moabite script’s interaction with the name of God, as revealed in Exodus 3:15 (ASV), is of critical importance: “And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations.”

These shared linguistic and thematic threads found within the Moabite language and script provide a unique cross-cultural perspective on the biblical world. They affirm the foundational truth that the Bible is a historically situated text, offering profound insights into the faith, culture, and practices of the people it describes. Interpreting the Moabite language and script is, therefore, not simply an academic exercise but a vital part of comprehending the historical and cultural context of the biblical narrative.

The Moabite Stone: A Testament to Biblical Events

The Moabite Stone, or the Mesha Stele as it is also known, holds a significant place in our understanding of biblical events, notably in confirming the biblical narrative from a source external to the Bible itself.

One remarkable feature of the stone is its mention of King Mesha of Moab, who is explicitly mentioned in the Bible. The Moabite Stone records Mesha’s rebellion against Israel, aligning with the account in 2 Kings 3:4-5 (ASV), where it states, “Now Mesha king of Moab was a sheepmaster; and he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.”

This parallel provides substantial evidence for the historical accuracy of the biblical narrative. The stele and the biblical account corroborate one another, providing multiple attestations to the same event – Mesha’s rebellion against Israel following Ahab’s death.

The Reading Culture of Early Christianity

Additionally, the Moabite Stone contains a compelling mention of “BT[D]WD”, interpreted by many scholars as the “House of David.” This inscription is important as it provides extrabiblical affirmation for the historical existence of King David, aligning with the Davidic dynasty as described in the Bible, particularly in the book of 2 Samuel. For instance, 2 Samuel 5:12 (ESV) states, “And David knew that the Lord had established him king over Israel, and that he had exalted his kingdom for the sake of his people Israel.”

This potential reference to the House of David offers significant substantiation for the historical accuracy of the Davidic reign, strengthening our understanding of biblical history.

Finally, the Stele also provides evidence for the worship of the Moabite god, Chemosh. The Bible repeatedly mentions Chemosh as the god of the Moabites (for example, in Numbers 21:29, Jeremiah 48:7, and 1 Kings 11:7). The Mesha Stele provides corroborating evidence for this, emphasizing the objectivity of the biblical narrative in its portrayal of the Moabites’ religious practices.

In conclusion, the Moabite Stone is an invaluable artifact, offering substantial support for the historical events documented in the Bible. As we continue to study and learn from these ancient records, we appreciate the incredible richness and historical reliability of the biblical narrative.

Cross-Comparing: The Moabite Stone and Biblical Texts

Cross-comparison of the Moabite Stone and the biblical texts provides a fascinating opportunity to examine the relationship between archaeological findings and biblical narratives.

The account on the Moabite Stone closely mirrors the historical events recounted in the Bible, particularly in the book of Kings. The stele contains inscriptions made by King Mesha of Moab, who describes his revolt against the Kingdom of Israel, directly corresponding to the biblical account found in 2 Kings 3:4-5 (ASV). These verses state, “Now Mesha king of Moab was a sheepmaster; and he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.”

A key aspect in this cross-comparison lies in the identification of “BT[D]WD”, commonly interpreted as “House of David,” on the Moabite Stone. This term suggests the existence of a dynasty that can be traced back to David, aligning with the biblical accounts of David’s rule and the subsequent reigns of his descendants (2 Samuel 5:12, ESV).

Furthermore, the Moabite Stone corroborates biblical accounts of the worship of the god Chemosh by the Moabites. The stone describes sacrifices and victories attributed to Chemosh, echoing the biblical depictions of Moabite religious practices found in Numbers 21:29, Jeremiah 48:7, and 1 Kings 11:7 (ASV).

The corresponding accounts on the Moabite Stone and in the biblical texts highlight the complex interplay between historical events and their recounting in religious scriptures. The Moabite Stone serves not only as an important archaeological finding in its own right but also as a significant piece of evidence affirming the historical accuracy of the Bible. Such cross-comparisons substantiate the role of archaeology in enriching our understanding of biblical narratives.

The Moabite Stone—Destroyed but Not Lost

The Mesha, or Moabite, Stone, a nearly 3,000-year-old artifact, was found, broken, and lost all within a year of its discovery in 1868. The stone, a polished black basalt tablet with a rounded top, was 44 inches high, 28 inches wide, and 14 inches thick. After it was shattered, a little over two-thirds of it was retrieved, but the rest was permanently lost.

One may wonder how such a significant artifact nearly disappeared forever and why it is crucial to Bible scholars.

The story unfolds with a sense of intrigue and mistrust. The stone was first found among the ruins of Dibon, northeast of the Dead Sea, by F.A. Klein. He sketched parts of the 35-line inscription and informed his Prussian superior about the discovery in Jerusalem. Recognizing the script as Phoenician, the Royal Museum of Berlin provided funds to acquire the stone. However, other parties expressed interest, leading local sheikhs, aware of their valuable possession, to hide the stone and inflate its price significantly.

A French archaeologist obtained an imperfect paper impression of the writing. At the same time, orders from Damascus arrived demanding the Bedouin surrender the stone to government officials. Instead of complying, the Bedouin decided to destroy the stone. The artifact was heated by fire and then repeatedly doused with water. When it finally fractured, the pieces were distributed among local families, supposedly to bless their crops, but also providing each individual a chance to negotiate the sale of their piece.

Despite the fragmentation, scholars reconstructed the inscription using plaster casts and paper pressings to supplement the recovered pieces. When the complete text was unveiled, the academic world was amazed. The stela was declared “the most remarkable monolith that has ever been discovered.”

The Moabite Stone was erected by King Mesha of Moab to honor his god, Chemosh, celebrating Mesha’s liberation from Israel’s control, which he states lasted 40 years due to Chemosh’s anger at his land. Most consider this revolt of Moab connected to the events in the third chapter of 2 Kings. The monument depicts Mesha as deeply religious, a builder of cities and highways, and a victor over Israel, attributing his success to Chemosh. Expectedly, Mesha’s defeat and the sacrifice of his son, as reported in the Bible, are not mentioned in this self-praising inscription.

The stone corroborates the accuracy of the Bible’s accounts by listing many locations Mesha claimed to capture that also appear in the Bible, such as Medeba, Ataroth, Nebo, and Jahaz. Notably, Mesha uses the Tetragrammaton, JHVH, the name of Israel’s God, in line 18 of the inscription, boasting, “I took from there [Nebo] the [vessels] of Jehovah, dragging them before Chemosh.” This is possibly the earliest usage of the divine name outside of the Bible.

In 1873, the restored Moabite Stone, including plaster casts of the lost text, was displayed at the Louvre museum in Paris, where it remains. A replica can be viewed at the British Museum, London.

The Moabite Stone’s Contribution to Epigraphy

The Moabite Stone, also known as the Mesha Stele, offers a crucial perspective to the field of biblical epigraphy – the study and interpretation of ancient inscriptions. Unearthed in 1868, this 3000-year-old artifact is significant for several reasons, which include its contributions to linguistic studies, historical records, and biblical narratives.

From a linguistic viewpoint, the stone provides invaluable insights into ancient Semitic languages. It’s inscribed in the Moabite language, which closely aligns with biblical Hebrew. This relationship reaffirms the Semitic roots of the Hebrew language and provides a physical example of the script from the 9th century B.C.E.

Furthermore, the stone offers an essential extra-biblical historical record from the ancient Near East, corroborating the Bible’s account. King Mesha of Moab, who is mentioned in the Bible in 2 Kings 3:4-27, erected the stone. In this biblical account, Mesha revolts against Israel’s control following the death of Ahab, king of Israel. The Mesha Stele details this rebellion from Mesha’s perspective, enriching our understanding of these historical events. Mesha’s use of the Tetragrammaton, Jehovah, in line 18 of the inscription lends more credence to this biblical account. Mesha declares, “I took from there [Nebo] the [vessels] of Jehovah, dragging them before Chemosh.”

This stone also directly interacts with specific biblical passages, bringing these texts to life. For example, 2 Kings 3:26-27 describes a desperate Mesha sacrificing his son, leading to a significant defeat of Israel. Mesha’s Stele, however, omits this event, unsurprisingly focusing on victories over Israel, showcasing the victor’s bias that is often present in historical records.

Moreover, the inscription lists several biblical sites, such as Medeba, Ataroth, Nebo, and Jahaz, supporting the geographical accuracy of biblical accounts. The stone is an extra-biblical artifact that acknowledges the existence of these sites, affirming the Bible’s historical reliability.

In sum, the Moabite Stone significantly contributes to the field of epigraphy, confirming and complementing the Bible’s historical and geographical accuracy and providing a broader context for interpreting the events described within its pages. This case demonstrates how archaeological findings can substantiate the scriptural accounts, reinforcing the Bible as the inspired, inerrant Word of God.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).