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“The Historical and Archaeological Evidence for Ben-hadad” provides a comprehensive exploration of Ancient Syria’s history and the critical role played by Ben-hadad. By examining the Stele of Zakkur and the Melqart Stele, the article uncovers profound insights into the political and religious landscape of the time. Join us on this historical journey that links these archaeological findings with biblical accounts and broader Near Eastern history.

Ben-hadad III was the son of Hazael, king of Syria, as mentioned in 2 Kings 13:3. During the reign of Jehoahaz, which lasted from approximately 876 to around 860 B.C.E., Ben-hadad III and his father oppressed Israel and took control of some Israelite cities. However, Jehovah provided Israel with “a savior” to resist this oppression, likely in the form of Jehoahaz’s son Jehoash (around 859-845 B.C.E.) and his successor Jeroboam II (approximately 844-804 B.C.E.) as detailed in 2 Kings 13:4-5.

Jehoash successfully fought against Ben-hadad III, as predicted by Elisha’s final prophecy, and reclaimed the cities taken from his father Jehoahaz’s rule by defeating Syrian forces three times (2 Kings 13:19, 23-25). Jeroboam II continued his father’s victories over Syria, restoring Israel’s borders and acting as another savior for the nation (2 Kings 14:23-27). Ben-hadad III’s name is not associated with Jeroboam’s triumphs, and it is possible that he had already passed away at that point.

The phrase “the dwelling towers of Ben-hadad” was used by the prophet Amos during Jeroboam II’s rule to describe royal palaces in Damascus (Amos 1:3-5; compare 2 Kings 16:9). This expression continued to be used in a similar manner by Jeremiah about two centuries later (Jeremiah 49:23-27).

In addition to the biblical record, Ben-hadad’s name appears in Ancient Inscriptions. Shalmaneser III’s inscription, after describing a conflict with the Syrians, states, “Hadadezer (himself) perished. Hazael, a commoner (literally: son of nobody), seized the throne” (Ancient Near Eastern Texts, edited by J. Pritchard, 1974, p. 280). This appears to refer to Ben-hadad II as “Hadadezer” (Assyrian, Adad-idri) by Shalmaneser III.

The Zakkur Stele further adds to the historical evidence, describing an action led by “Barhadad, the son of Hazael, king of Aram,” along with a coalition of Syrian kings against “Zakir, king of Hamat and Luʽath,” confirming the existence of Ben-hadad III, son of Hazael (Ancient Near Eastern Texts, p. 655).

The Stele of Zakkur: Unveiling a Window to Ancient Syria

Introduction

The Stele of Zakkur (or Zakir) is an archaeological find of great importance, shedding light on the complex interplay of politics, religion, and culture in ancient Syria. Discovered in 1903 and dating to around 785 BCE, this royal stele bears the inscription of King Zakkur of Hamath and Luhuti (or Lu’aš) in the province of Nuhašše. The significance of this find extends beyond the historical narrative of King Zakkur’s reign, revealing valuable information about the gods worshiped during this period and the geopolitical tensions of the time.

The Stele of Zakkur (or Zakir) is a royal stele of King Zakkur of Hamath and Luhuti (or Lu’aš) in the province Nuhašše of Syria, who ruled around 785 BC.

Description of the Stele

The original stele consists of two parts: an upper section, now mostly missing, that likely depicted King Zakkur seated on a throne, and a lower section bearing the long inscription known as KAI 202. Some small fragments of the upper section, such as the feet, have been preserved.

The Stele was found at Tell Afis (mentioned in the Stele as Hazrach), 45 km southeast of Aleppo, in the territory of the ancient kingdom of Hamath.

Content of the Inscription

The inscription, partly translated, reads:

“I am Zakkur, king of Hamath and Luash . . . Bar-Hadad, son of Hazael, king of Aram, united against me seventeen kings . . .all these kings laid siege to Hazrach . . . Baalshamayn said to me, ‘Do not be afraid! . . .I will save you from all [these kings who] have besieged you’”

The ‘Bar-Hadad’ mentioned may be Bar-Hadad III, son of Hazael, a notable figure of the period.

Historical and Geopolitical Insights

The Stele narrates a tumultuous period of King Zakkur’s reign, marked by military conflict and alliances. The account of seventeen kings uniting against Zakkur illustrates the volatile political environment of the region during that time. The mention of Bar-Hadad, a prominent Aramean king, adds another layer of complexity, tying the Stele to broader regional histories.

Religious Significance

The inscription’s mention of two deities, Baalshamin and Iluwer, provides crucial insights into the religious landscape of ancient Syria.

Baalshamin

Baalshamin was a god known throughout the ancient Near East. The Stele of Zakkur represents the earliest Aramaean evidence of Baalshamin. This god was also mentioned in the Phoenician Yehimilk inscription, dating to the 10th century BCE, thus pointing to widespread worship and continuity in religious practices.

Iluwer

Iluwer was the personal god of King Zakkur. Some scholars believe that Iluwer represents the earlier god Mer or Wer, going back to the 3rd millennium BCE. This connection suggests a long-standing tradition and continuity in religious practices, with gods evolving and adapting to the cultural context.

Conclusion

The Stele of Zakkur is more than an artifact; it is a piece of a historical puzzle that brings to life a vivid picture of ancient Syria. Its geopolitical narrative elucidates the challenges and complexities of ruling during a period marked by alliances and hostilities. The religious insights broaden our understanding of the syncretism and continuity in ancient Near Eastern religious practices.

The discovery and study of the Stele of Zakkur continue to contribute to the field of archaeology and biblical scholarship. As scholars delve deeper into the intricacies of the inscription and its context, the Stele serves as a rich resource, enabling us to reconstruct and comprehend a world long past. The knowledge gained from this find resonates with contemporary scholarship and adds to the collective understanding of the civilizations that have shaped our human history.

The Melqart Stele: An Insight into Ancient Syria

The Melqart Stele, also known as the Ben-Hadad or Bir-Hadad Stele, provides a fascinating glimpse into the political, religious, and cultural landscape of ancient Syria in the 9th century BCE. This Aramaic stele was discovered in 1939 in Roman ruins in Bureij, Syria, 7 km north of Aleppo. Since its discovery, the stele has been the subject of much debate and interpretation. A partial reading: “A stela set up by Barhadad … for his Lord Melqart” (Ancient Near Eastern Texts, p. 655).

The Melqart stele, also known as the Ben-Hadad or Bir-Hadad stele is an Aramaic stele which was created during the 9th century BCE and was discovered in 1939 in Roman ruins in Bureij Syria (7 km north of Aleppo).

Description of the Stele

The Old Aramaic inscription, known as KAI 201, consists of five lines and reads:

“The stele which Bar-Had-
-ad, son of […]
king of Aram, erected to his Lord Melqar-
-t, to whom he made a vow and who heard his voi-
-ce.”

The inscription is concise and represents a dedication to the deity Melqart. This deity, commonly associated with the Phoenician city of Tyre, was worshiped throughout the ancient Near East.

Attribution and Controversy

The identity of the Ben-Hadad mentioned in the inscription has been a subject of scholarly debate. William Foxwell Albright, a prominent archaeologist and Semitic linguist, attributed the stele to Ben-Hadad I, an Aramean king mentioned in the First Book of Kings. Ben-Hadad I was a powerful and influential king who had interactions with the Israelite King Ahab.

However, Kenneth Kitchen, an esteemed Egyptologist and Biblical scholar, contested Albright’s attribution, arguing that there is no tangible evidence that connects the Melqart Stele to Ben-Hadad I. Kitchen’s skepticism urged scholars to take a closer look at the inscription and the context in which it was found.

A recent re-analysis of the stele indicates that the Ben-Hadad referred to may actually be the king of Arpad, a city-state in ancient Syria. This new interpretation opens up further possibilities for understanding the geopolitical dynamics of the region during that time.

Religious Significance

The dedication to Melqart is highly significant, as it reflects the religious syncretism common in the ancient Near East. Melqart was a prominent deity in the Phoenician pantheon, often associated with Hercules in the Greco-Roman tradition. The vow made to Melqart and the acknowledgment that the god “heard his voice” indicates a personal and devotional relationship between the king and the deity.

Historical and Geopolitical Context

The 9th century BCE was a period of political flux in the region. The reference to Aram, a region covering parts of modern-day Syria, Jordan, and surrounding areas, highlights the complexities of political boundaries and identities during this time. The potential connection to the king of Arpad further emphasizes the intricate relationships between various city-states and their rulers.

The Melqart Stele is not just an artifact; it is a window into a multifaceted world that existed over two millennia ago. Its inscription offers valuable insights into the religious practices, political landscape, and cultural interactions of ancient Syria. The controversies and debates surrounding its attribution remind us that archaeological finds are often complex and multifaceted, demanding careful scrutiny and consideration. The ongoing dialogue regarding the Melqart Stele continues to enrich our understanding of the ancient Near East and contributes to the ever-evolving field of Biblical archaeology.

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).

ADDITIONAL SOURCES

M. Cogan, The Raging Torrent (Carta, 2008), 14, 18.
A. Millard, “The Inscription of Zakkur, King of Hamath (2.35),” COS 2:155.
L. Mykytiuk, “Sixteen Strong Identifications of Biblical Persons (Plus Nine Other Identifications) in Authentic Northwest Semitic Inscriptions from before 539 BCE,” New Inscriptions and Seals Relating to the Biblical World, ed. M. Lubetski and E. Lubetski (SBL, 2012), 44.

WIKIPEDIA
“Ben-hadad”; “Ben-hadad III”; “Stela of Zakkur”