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Merneptah Stele

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Merneptah Stele

Merneptah Stele
The Merneptah Stele in its current location
Material Granite
Writing Ancient Egyptian hieroglyphs
Created c. 1208 BC
Discovered 1896
Present location Cairo Museum
Identification JE 31408

The Merneptah Stele—also known as the Israel Stele or Victory Stele of Merneptah—is an inscription by the Ancient Egyptian king Merneptah (reign: 1213 to 1203 BC) discovered by Flinders Petrie in 1896 at Thebes, and now housed in the Egyptian Museum in Cairo.[1][2] The text is largely an account of Merneptah's victory over the Libyans and their allies, but the last 3 of the 28 lines deal with a separate campaign in Canaan, then part of Egypt's imperial possessions.

While alternative translations have been put forward, the majority of biblical archeologists translate a set of hieroglyphs on Line 27 as "Israel", such that it represents the first documented instance of the name Israel in the historical record,[2] and the only mention in Ancient Egypt.[3] As a result, some consider the stele to be Flinders Petrie's most famous discovery,[4] an opinion with which Petrie himself concurred.[5]

Description and context

Flinders Petrie's 1897 mirror image copy of the main part of the inscription (all 28 lines)

The stele was discovered in 1896 by [6]

Now in the collection of the Egyptian Museum at Cairo, the stele is a black granite slab, over 3 meters (10 feet) high, and the inscription says it was carved in the 5th year of Merneptah of the 19th dynasty. Most of the text glorifies Merneptah's victories over enemies from Libya and their Sea People allies, but the final two lines mention a campaign in Canaan, where Merneptah says he defeated and destroyed Ashkalon, Gezer, Yanoam and Israel.

Egypt was the dominant power in the region during the long reign of Merneptah's predecessor, Ramesses the Great, but Merneptah and his own successor, Ramesses III, faced major invasions. The problems began in Merneptah's 5th year (1208), when a Libyan king invaded Egypt from the West in alliance with various northern peoples. Merneptah achieved a great victory in the summer of that year, and the inscription is mainly about this. The final lines deal with an apparently separate campaign in the East, where it seems that some of the Canaanite cities had revolted. Traditionally the Egyptians had concerned themselves only with cities, so the problem presented by Israel must have been something new – possibly attacks on Egypt's vassals in Canaan. Merneptah and Ramesses III fought off their enemies, but it was the beginning of the end of Egypt's control over Canaan – the last evidence of an Egyptian presence in the area is the name of Ramesses VI (1141–33) inscribed on a statue base from Megiddo.[7]


Line 27

Petrie called upon Wilhelm Spiegelberg, a German philologist in his archaeological team, to translate the inscription. Spiegelberg was puzzled by one symbol towards the end, that of a people or tribe whom Merneptah (also written Merenptah) had victoriously smitten—"" Petrie quickly suggested that it read: "Israel!" Spiegelberg agreed that this translation must be correct.[1] "Won't the reverends be pleased?" remarked Petrie. At dinner that evening, Petrie who realized the importance of the find said: "This stele will be better known in the world than anything else I have found." The news of its discovery made headlines when it reached the English papers.[1]

While alternatives to the reading "Israel" have been put forward since the stele's discovery – the two primary candidates being "Jezreel",[8][9] a city and valley in northern Canaan, and a continuation of the description of Libya referring to "wearers of the sidelock"[1] – most scholars accept that Merneptah refers to "Israel".[2] It is not clear, however, just who this Israel was or where they were located.[3] For the "who", if the battle reliefs of Karnak show the Israelites, then they are depicted in Canaanite costume and Merneptah's Israelites are therefore Canaanites; if, on the other hand, the Karnak reliefs do not show Merneptah's campaigns, then the stele's Israelites may be "Shasu", a term used by the Egyptians to refer to nomads and marauders.[13]

Similarly, if Merneptah's claim to have destroyed Israel's "seed" means that he destroyed its grain supply, then Israel can be taken to be a settled, crop-growing people; if, however, it means he killed Israel's progeny, then Israel can be taken to be pastoralists, i.e., Shasu.[14] The normative Egyptian use of "wasted, bare of seed" was as a repeated, formulaic phrase to declare victory over a defeated nation or people group whom the Egyptian army conquered and had literally destroyed their grain supply in the specific geographic region that they inhabited.[15] MG Hasell, arguing that prt on the stele meant grain, suggested that "Israel functioned as an agriculturally based or sedentary socioethnic entity in the late 13th century BCE"[16] and this in some degree of contrast to nomadic "Shasu" pastoralists in the region. Others disagree that prt meant grain, and Edward Lipinski wrote that "the "classical" opposition of nomadic shepherds and settled farmers does not seem to suit the area concerned".[17] Hasel also says that this does not suggest that the Israelites were an urban people at this time, nor does it provide information about the actual social structure of the people group identified as Israel.[16] Biblical scholar Thomas L. Thompson writes that "this name in the Merneptah inscription of the late thirteenth-century might conceivably understand it as the name of a region, in polarity with the clearly geographical name: Canaan." Also, "The group "Israel" ... are rather a very specific group among the population of Palestine which bears a name that occurs here for the first time that at a much later stage in Palestine's history bears a substantially different signification." For, "References to the Merneptah stele are not really helpful. This text renders for us only the earliest known usage of the name 'Israel.'" So, "to begin the origins of biblical Israel with Merneptah ... on the grounds that we have extra-biblical rather than biblical attestation is willful. These texts are, mirabile dictu, even less relevant than the biblical traditions."[18]

As for its location, most scholars believe that Merneptah's Israel must have been in the hill country of central Canaan, but some think it was across the Jordan, others that it was a coalition of Canaanite settlements in the lowlands of the Jezreel valley (the potential Israelites on the walls of Karnak are driving chariots, a weapon of the lowlands rather than the highlands), and others that the inscription gives very little useful information at all.[19]

Karnak reliefs

The stele was found in Merenptah's funerary chapel in Thebes, the ancient Egyptian capital on the west bank of the Nile. On the opposite bank is the Temple of Karnak, where the fragmentary copy was found. In the 1970s Frank Yurco announced that some reliefs at Karnak which had been thought to depict events in the reign of Ramesses II, Merenptah's father, in fact belonged to Merenptah. The four reliefs show the capture of three cities, one of them labelled as Ashkelon; Yurco suggested that the other two were Gezer and Yanoam. The fourth shows a battle in open hilly country against an enemy shown as Canaanite. Yurco suggested that this scene was to be equated with the Israel of the stele. While the idea that Merneptah's Israelites are to be seen on the walls of the temple has had an influence on many theories regarding the significance of the inscription, not all Egyptologists accept Yurco's ascription of the reliefs to Merneptah.[20]

Text of lines 26–28


Libyans (Tjeḥenu) are described by determinatives: foreign person + people + foreign country (=state/country of Libyan people)
A portion of line 27, translated as "Israel [foreign people]"

The bulk of the inscription deals with Merneptah's victory over the Libyans, but the last 3 of the 28 lines shift to Canaan:[21]

The princes are prostrate, saying, "Peace!"
Not one is raising his head among the Nine Bows.
Now that Tehenu (Libya) has come to ruin,
Hatti is pacified;
The Canaan has been plundered into every sort of woe:
Ashkelon has been overcome;
Gezer has been captured;
Yano'am is made non-existent.
Israel is laid waste and his seed is not;
Hurru is become a widow because of Egypt.

The "nine bows" is a term the Egyptians used to refer to their enemies - the actual enemies varied according to time and circumstance.[22] Hatti and Hurru are Syria/Palestine, Canaan and Israel are smaller units, and Ashkelon, Gezer and Yanoam are cities within the region; according to the stele, all are, or should be, under Egyptian control.[23]

"Israel is laid waste"

The line which refers to Israel is:


ysrỉꜣr fk.t bn pr.t =f
Israel waste [negative] seed/grain his/its
While Ashkelon, Gezer and Yanoam are given the determinative for a city – a throw stick plus three mountains – the hieroglyphs that refer to Israel instead employ the throw stick (the determinative for "foreign") plus a sitting man and woman (the determinative for "people") over three vertical lines (a plural marker):

According to The Oxford History of the biblical World, this "foreign people" "sign is typically used by the Egyptians to signify nomadic groups or peoples, without a fixed city-state home, thus implying a seminomadic or rural status for 'Israel' at that time." The phrase "wasted, bare of seed" is formulaic, and often used of defeated nations – it implies that the grain-store of the nation in question has been destroyed, which would result in a famine the following year, incapacitating them as a military threat to Egypt.[15]

Original translation

Below is the first transaction of the stele:

The Triumphal Song of Merneptah

"In the year V., on the third day of the third month of the period of inundation, under the Majesty of Horus Ra, the strong bull, high in (?) truth, the King of Upper and Lower Egypt Ba-en-ra Meriamen, son of Ra, Merenptah-Hetephermaat the increaser of power, raising the victorious sword of Horus-Ra, the strong bull, smiting the Nine Bows (foreigners) whose name endures to all eternity."

(a) Introduction
"Report of his |= triumph in all lands, proclama-
tion to all lands together in order that may be known
the glory of the deeds of victory of King Merenptah,
the bull, the Lord of power.
Slaughtering his enemies.
Beautiful in the field of victory.
His attack is the sun,
Which frightens away the clouds that stand over Egypt.
He causes Egypt to see the sunbeams,
And overthrows the brazen mountain.
From the neck of the people;
He gives freedom to men who languish in imprisonment.
He avenges Memphis upon its enemies.
He causes Ptah Totunen to rejoice over his foes.
He opens the gates of the City of Walls (Memphis) which were closed,
He causes the temples to receive again their meal offerings,
King Merenptah, he who makes firm the hearts of
hundreds of thousands and of millions."

(b) The Defeat of Libya.
"At the sight of him the breath of life enters their nostrils,
The land of Temehu (Libyan tribe) stands open during his lifetime.
Eternal terror is laid in the heart of the Masha-washa (Libyan tribe)
He makes the tribe of the Lehu withdraw, having invaded Egypt.
Great fear of Egypt is in their hearts.
They were come their face in front (?)
They were turned backward (?)
Their legs did not stay firm, but fled.
Their archers threw their bows away.
Their runners were weary of (?) marching.
They unbound their skins
And threw them to the ground.
Their sacks (?) were taken and poured out (?)
The wretched conquered Prince of Libya fled,
Under the protection of the night.
Alone, without the plume on his head.
His feet failed (?)
His women were taken away before his face,
The provisions (?) of his store (?) were plundered,
He had no water skin for his sustenance,
His brothers plotted his murder,
His officers fought with one another,
Their camp was burned, made to ashes (?)
His whole property became a booty of the soldiers.
Arriving in his country he lamented,
Every one in his country was ashamed to receive him (?)
Punished prince, evil fate, ' feather '! (?)
Called him all the inhabitants of his city.
He is in the power of the gods, the Lords of Memphis.
The ruler of Egypt has cursed his name,
Mauroy is an abomination to Memphis,
With every descendant of his family forever;
Barter a- Meriainun pursues his children,
Merneptali-Hetepherntaat is sent to him as a Fate,
He is become a proverb (?) for Libya.
The young men tell each other of his victories:
Since the time of Ra such has never happened to us! (?)
All old men tell to their sons:
Woe (?) over Libya!
One can no longer go pleasantly in the fields.
In a single day our walking has been made impossible,
In one year the Tehenu have been burned.
Sutech has turned his back to their princes.
Their settlements are wasted on account of him (.?)
In those days one did not carry baskets, (.')
It was best to hide one's self.
One is safe (only) in the citadel (?).
The great ruler of Egypt,
Might and strength belong to him.
Who dares to fight, knowing his step!
A wretched and mad one is he who resists him.
He who transgresses his command.
Does not see the next day.
For Egypt is called since the reign of the gods.
The only daughter of Ra,
His son sitting upon the throne of Shu, the sun of Ra.
His heart is not forbearing (.?) towards him.
Who outrages his inhabitants.
The eye of every god pursues him
Who abuses the
It brings up the most distant foes —
Thus they speak (sc. the old men)
The seers of the stars (i*)
Who know their meaning observing them say: (?)
A great wonder has come to pass in Egypt,
He has made him whom his hand reached, A living prisoner.
The divine King triumphs (.') over his enemies before Ra.
Mauroy, the evil doer, is dashed down (?) by every god of Memphis.
He (sc. Ra) judges him in Heliopolis,
And the assembly of the gods declares him guilty of his crimes.

The Lord of the All says:
Give the sword of victory.
To my true-hearted, good and mild son Merenptah,
Who cares for Memphis (?)
And defends Heliopolis (?)
The cities closed shall be opened again.
He shall free many enchained in each district (?)
And give sacrifices to the temples (again).
He shall bring incense before the god again.
He shall bring back (?) again to the great their property,
And let the poor return (?) into their cities. —
The Lords of Heliopolis say to their son Merenptah:
May a long lifetime be his lot,
For he has defended the oppressed (?) of every foreign land.
Egypt shall be given to him as the heritage (?)
Of him, who has placed him (?)
As administrator for himself forever (?).
(For) his strength is its people.
Behold one is sitting safe in the time of the strong (?)
The breeze of life is on his arms (?)

The following is told:
Mauroy the wretched conquered prince of Libya came.
To attack the walls of the Prince (Memphis),
And [of] every (god) (?) who lets his son be brilliant upon his seat.
The King of Upper and Lower Egypt Merenptah. —

Ptah speaks to the prince of Libya:
All his crimes shall be collected.
And shall fall back upon his head;
He shall be given into the hand of Merenptah,
That he may cause him to spit out.
What he has swallowed as a crocodile.
As the hastener brings up the hastening (?),
The Lord (i.e. Pharoah) shall seize him,
That he may know (?) his power.
Amon shall bind him with his hand,
And give him over to his Ka in Hermonthis,
King of Upper and Lower Egypt Merenptah. —
Great joy shall rule in Ketnet,
Exultation shall rush forth from the cities of Tamera;
They shall tell of the victories,
Which Merenptah has won over the Tehenu, crying:
How dear is he the prince of the victory!
How great is the king among the gods!
How happy is he the Lord who commands!

One is talking:
Come far out upon the roads,
There is no fear in the heart of men.
The castles are abandoned…
The wells opened (again),
The messengers return home {})
The battlements lie calm in the sun (?)
Until their guards awake.
The soldiers lie in sleep
The Nawt and the Tektina are in the marsh they like,
The cattle are let on the pasture (?) (again).
No one fears (?) to go on the high Nile.
By night resounds not the cry: (?)
Stop! or come, come! (?) in the mouth of the people.
One goes with singing (?)
There is no more the lament of sighing man.
The villages are settled anew.
He who has tilled his crop will eat it."

(c) The Defeat of the other Enemies of Egypt.
"(For) Ra has turned himself again to Egypt;
He is bom to avenge it,
The King of Upper and Lower Egypt Banera
Meriamen, sun of Ra Merenptah-Hetephermaat.
The princes bend down, saying 'Hail!' (Shalom)
Not one raises his head among the Nine bows.
Devastated is Tehenu,
Kheta is quieted,
Seized is the Kanaan with every evil,
Led away is Askelon,
Taken is Gezer,
Yenoam is brought to nought,
The people of Israel is laid waste, — their crops are not,
Khor (Palestine) has become as a widow for Egypt,
All lands together — they are in peace.
Every one who roamed about
Is punished by King Merenptah, gifted with life,
like the sun every day."

See also


  1. ^ Nibbi suggests that the first character in "" was misread - rather than G1, Nibbi suggests G4, and that such an amendment would allow the characters to be translated as "wearers of the sidelock", which refers to Libyans in other sources such as the Book of Gates. Nibbi supports this by noting that the male figure has an apparent outgrowth of hair on the side of his head.[10]
  2. ^ Hassel (2008): "The view that the term ysry·r/l is a possible territory within Canaan but not associated with biblical Israel was proposed by Othniel Margalith (1990). His conclusions are based on the suggestion by G. R. Driver (1948: 135) that the Egyptian letter 's' in the word could also represent the Hebrew zayin. Accordingly, the name ysry·r/l could be translated as Iezreel "which might be an inexperienced way of rendering Yezreel, the valley to the north of the country" (Margalith 1990: 229). As others have pointed out elsewhere, Margalith’s attempts to identify the entity ysry·r/l with Isarel or Jezreel through Ugaritic vocalizations and a Sumerian title of a king are not convincing for an Egyptian inscription with a clear context for this entity in Canaan (Hasel 1994: 46; 1998a: 196–97; compare Kitchen 1966a: 91)." and "The suggestion of equating the ysry·r/l of the stela with Jezreel has now been taken up anew by I. Hjelm and Thomas L. Thompson (2002: 14) without any reference to earlier discussions. The identification is rife with difficulties. First, the Egyptian signs for "bolt" (Gardiner 1957: 507, O34) and "folded cloth" (Gardiner 1957: 507, S29) in Old Egyptian represented the sound s. In the New Kingdom, Hebrew zayin is rendered q or t in Egyptian and not s (Kitchen 1966a: 91, 1966b 59; Helck 1971: 18, 554, 589). Second, ysry·r/l does not include the Egyptian equivalent of ayin needed for the reading yzrªl. Third, the reading “Jezreel” must assume that the determinative for people used with ysry·r/ l was a scribal error, because it does not fit the designation of a geographical location. The orthographic and philological reasons mitigate the reading of ysry·r/ l as Jezreel (see also Kitchen 2004)."[11]
  3. ^ Davies (2008): "Assuming we have Merneptah's dates correctly as 1213-1203, and that the reading "Israel" is correct, the reference places an Israel in Palestine in the thirteenth century. The word read (probably correctly) as "Israel" also has a sign indicating a people and not a place. That makes the alternative reading "Jezreel" less likely — though Hebrew "s" and "z" could both be represented by the same Egyptian letter; also, since "Jezreel" is partly made up of the word for "seed", the inscription could be a pun by a Semitic speaking scribe. It might also be considered that Merneptah would find it easier to fight in the plain of Jezreel than in the highlands."[12]
  4. ^ In the original text, the bird (a swallow) is placed below the t sign (a semicircle) but for reasons of legibility, the bird is here placed next to the t sign.


  1. ^ a b c Drower 1985, p. 221.
  2. ^ a b Redmount 2001, pp. 71–72, 97.
  3. ^ Domination and Resistance: Egyptian Military Activity in the Southern Levant, Michael G. Hasel, p194
  4. ^ The Biblical Archaeologist, American Schools of Oriental Research, 1997, p. 35 .
  5. ^ Drower 1995, p. 221.
  6. ^ Petrie & Spiegelberg 1897, p. 26.
  7. ^ Drews 1995, pp. 18–20.
  8. ^ Margalith 1990, p. 225.
  9. ^ Strahan 1896, p. 624.
  10. ^ Nibbi 1989, p. 101.
  11. ^ Hasel 2008, p. 47-60.
  12. ^ Davies 2008, p. 90-91.
  13. ^ Whitelam 1997, p. 26, fn. 16.
  14. ^ Killebrew 2005, p. 154.
  15. ^ a b Redmount 2001, p. 97.
  16. ^ a b Hasel, MG (1994), "Israel in the Merneptah Stela", BASOR 296 (12): 54, 56 .
  17. ^ Lipinski, Edward (2006). On the Skirts of Canaan in the Iron Age: Historical and Topographical Researches. Peeters. p. 60.  
  18. ^ Early History of the Israelite People, Thomas L. Thompson, pp. 139, 311 and 404. Quote: "With the "Israel" stele we have only a name in an historical context in which the shifting signification and dislocation of regional and gentilic toponymy over centuries is a commonplace"
  19. ^ Moore & Kelle 2011, pp. 115–16.
  20. ^ Killebrew 2005, p. 155.
  21. ^ Sparks 1998, pp. 96–97.
  22. ^ FitzWilliam Museum,  .
  23. ^ Smith 2002, p. 26.
  24. ^ Petrie & Spiegelberg 1897, pp. 26-28.


Further reading

External links

  • Lichtheim, Miriam. "Merneptah Stele" (full translation). Bible dudes. .
  • Klein, Ralph W. "The Merneptah Stela". Lutheran School of Theology at Chicago. 
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