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Chemosh had a martial role, due to which the Moabite king Mesha called him "the subduer of the enemies of Moab", and ascribed to Chemosh his own military victories, [2] and, due to his identification with π€π€π€π€ (ΚΏAštar), who was the Arab deity of the planet Venus, Chemosh appears to also have had an astral aspect.
The inscription seems to parallel an episode in 2 Kings 3: Jehoram of Israel makes an alliance with Jehoshaphat king of Judah and an unnamed king of Edom (south of Judah) to put down his rebellious vassal Mesha; the three kings have the best of the campaign until Mesha, in desperation, sacrifices to his god Chemosh either his eldest son or the ...
The two main sources for the existence and history of King Mesha are the Mesha Stele and the Hebrew Bible.. Per the Mesha Stele, Mesha's father was also a king of Moab.His name is not totally preserved in the inscription, only the theophoric first element Chemosh(-...) surviving; throughout the years scholars have proposed numerous reconstructions, including Chemosh-gad, [2] Chemosh-melek, [3 ...
2 Kings 3 is the third chapter in the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. [1] [2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. [3]
Royal names (Jehoram, Ahaziah, Athaliah) were theophoric and referred to Yahweh. [9] [10] But there is evidence that "Baal" does not refer to Yahweh, based on Jezebel's royal seal and personal background. Despite this, the Omrides promoted Yahweh by integrating imagery from the Ugaritic Baal and Baal-Shamem, which the later biblical prophets ...
Brian P. Irwin argues that "Baal" in northern Israelite traditions is a form of Yahweh that was rejected as foreign by the prophets. In southern Israelite traditions, "Baal" was a god that was worshipped in Jerusalem. His worshippers saw him as compatible or identical with Yahweh and honored him with human sacrifices and fragrant meal offerings.
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
In the Masoretic Text, the name Milcom occurs three times, in each case in a list of foreign deities whose worship is offensive to Yahweh, the god of the Israelites. [3] It is mentioned at 1 Kings 11:5 as "Milcom the detestation of the Ammonites", at 1 Kings 11:33 as "Milcom the god of the children of Ammon", and at 2 Kings 23:13 as "Milcom the ...