Mesha king of Moav
(א) וִיהוֹרָ֣ם בֶּן־אַחְאָ֗ב מָלַ֤ךְ עַל־יִשְׂרָאֵל֙ בְּשֹׁ֣מְר֔וֹן בִּשְׁנַת֙ שְׁמֹנֶ֣ה עֶשְׂרֵ֔ה לִיהוֹשָׁפָ֖ט מֶ֣לֶךְ יְהוּדָ֑ה וַיִּמְלֹ֖ךְ שְׁתֵּים־עֶשְׂרֵ֥ה שָׁנָֽה׃ (ב) וַיַּעֲשֶׂ֤ה הָרַע֙ בְּעֵינֵ֣י ה' רַ֕ק לֹ֥א כְאָבִ֖יו וּכְאִמּ֑וֹ וַיָּ֙סַר֙ אֶת־מַצְּבַ֣ת הַבַּ֔עַל אֲשֶׁ֥ר עָשָׂ֖ה אָבִֽיו׃ (ג) רַ֠ק בְּחַטֹּ֞אות יָרָבְעָ֧ם בֶּֽן־נְבָ֛ט אֲשֶׁר־הֶחֱטִ֥יא אֶת־יִשְׂרָאֵ֖ל דָּבֵ֑ק לֹא־סָ֖ר מִמֶּֽנָּה׃ (ס) (ד) וּמֵישַׁ֥ע מֶֽלֶךְ־מוֹאָ֖ב הָיָ֣ה נֹקֵ֑ד וְהֵשִׁ֤יב לְמֶֽלֶךְ־יִשְׂרָאֵל֙ מֵאָה־אֶ֣לֶף כָּרִ֔ים וּמֵ֥אָה אֶ֖לֶף אֵילִ֥ים צָֽמֶר׃ (ה) וַיְהִ֖י כְּמ֣וֹת אַחְאָ֑ב וַיִּפְשַׁ֥ע מֶֽלֶךְ־מוֹאָ֖ב בְּמֶ֥לֶךְ יִשְׂרָאֵֽל׃ (ו) וַיֵּצֵ֞א הַמֶּ֧לֶךְ יְהוֹרָ֛ם בַּיּ֥וֹם הַה֖וּא מִשֹּׁמְר֑וֹן וַיִּפְקֹ֖ד אֶת־כָּל־יִשְׂרָאֵֽל׃ (ז) וַיֵּ֡לֶךְ וַיִּשְׁלַח֩ אֶל־יְהוֹשָׁפָ֨ט מֶֽלֶךְ־יְהוּדָ֜ה לֵאמֹ֗ר מֶ֤לֶךְ מוֹאָב֙ פָּשַׁ֣ע בִּ֔י הֲתֵלֵ֥ךְ אִתִּ֛י אֶל־מוֹאָ֖ב לַמִּלְחָמָ֑ה וַיֹּ֣אמֶר אֶעֱלֶ֔ה כָּמ֧וֹנִי כָמ֛וֹךָ כְּעַמִּ֥י כְעַמֶּ֖ךָ כְּסוּסַ֥י כְּסוּסֶֽיךָ׃ (ח) וַיֹּ֕אמֶר אֵי־זֶ֥ה הַדֶּ֖רֶךְ נַעֲלֶ֑ה וַיֹּ֕אמֶר דֶּ֖רֶךְ מִדְבַּ֥ר אֱדֽוֹם׃ (ט) וַיֵּלֶךְ֩ מֶ֨לֶךְ יִשְׂרָאֵ֤ל וּמֶֽלֶך־יְהוּדָה֙ וּמֶ֣לֶךְ אֱד֔וֹם וַיָּסֹ֕בּוּ דֶּ֖רֶךְ שִׁבְעַ֣ת יָמִ֑ים וְלֹא־הָיָ֨ה מַ֧יִם לַֽמַּחֲנֶ֛ה וְלַבְּהֵמָ֖ה אֲשֶׁ֥ר בְּרַגְלֵיהֶֽם׃ (י) וַיֹּ֖אמֶר מֶ֣לֶךְ יִשְׂרָאֵ֑ל אֲהָ֕הּ כִּֽי־קָרָ֣א ה' לִשְׁלֹ֙שֶׁת֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה לָתֵ֥ת אוֹתָ֖ם בְּיַד־מוֹאָֽב׃ (יא) וַיֹּ֣אמֶר יְהוֹשָׁפָ֗ט הַאֵ֨ין פֹּ֤ה נָבִיא֙ לַֽה' וְנִדְרְשָׁ֥ה אֶת־ה' מֵאוֹת֑וֹ וַ֠יַּעַן אֶחָ֞ד מֵעַבְדֵ֤י מֶֽלֶךְ־יִשְׂרָאֵל֙ וַיֹּ֔אמֶר פֹּ֚ה אֱלִישָׁ֣ע בֶּן־שָׁפָ֔ט אֲשֶׁר־יָ֥צַק מַ֖יִם עַל־יְדֵ֥י אֵלִיָּֽהוּ׃ (יב) וַיֹּ֙אמֶר֙ יְה֣וֹשָׁפָ֔ט יֵ֥שׁ אוֹת֖וֹ דְּבַר־ה' וַיֵּרְד֣וּ אֵלָ֗יו מֶ֧לֶךְ יִשְׂרָאֵ֛ל וִיהוֹשָׁפָ֖ט וּמֶ֥לֶךְ אֱדֽוֹם׃ (יג) וַיֹּ֨אמֶר אֱלִישָׁ֜ע אֶל־מֶ֤לֶךְ יִשְׂרָאֵל֙ מַה־לִּ֣י וָלָ֔ךְ לֵ֚ךְ אֶל־נְבִיאֵ֣י אָבִ֔יךָ וְאֶל־נְבִיאֵ֖י אִמֶּ֑ךָ וַיֹּ֤אמֶר לוֹ֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל אַ֗ל כִּֽי־קָרָ֤א ה' לִשְׁלֹ֙שֶׁת֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה לָתֵ֥ת אוֹתָ֖ם בְּיַד־מוֹאָֽב׃ (יד) וַיֹּ֣אמֶר אֱלִישָׁ֗ע חַי־ה' צְבָאוֹת֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו כִּ֗י לוּלֵ֛י פְּנֵ֛י יְהוֹשָׁפָ֥ט מֶֽלֶךְ־יְהוּדָ֖ה אֲנִ֣י נֹשֵׂ֑א אִם־אַבִּ֥יט אֵלֶ֖יךָ וְאִם־אֶרְאֶֽךָּ׃ (טו) וְעַתָּ֖ה קְחוּ־לִ֣י מְנַגֵּ֑ן וְהָיָה֙ כְּנַגֵּ֣ן הַֽמְנַגֵּ֔ן וַתְּהִ֥י עָלָ֖יו יַד־ה'׃ (טז) וַיֹּ֕אמֶר כֹּ֖ה אָמַ֣ר ה' עָשֹׂ֛ה הַנַּ֥חַל הַזֶּ֖ה גֵּבִ֥ים ׀ גֵּבִֽים׃ (יז) כִּֽי־כֹ֣ה ׀ אָמַ֣ר ה' לֹֽא־תִרְא֥וּ ר֙וּחַ֙ וְלֹֽא־תִרְא֣וּ גֶ֔שֶׁם וְהַנַּ֥חַל הַה֖וּא יִמָּ֣לֵא מָ֑יִם וּשְׁתִיתֶ֛ם אַתֶּ֥ם וּמִקְנֵיכֶ֖ם וּֽבְהֶמְתְּכֶֽם׃ (יח) וְנָקַ֥ל זֹ֖את בְּעֵינֵ֣י ה' וְנָתַ֥ן אֶת־מוֹאָ֖ב בְּיֶדְכֶֽם׃ (יט) וְהִכִּיתֶ֞ם כָּל־עִ֤יר מִבְצָר֙ וְכָל־עִ֣יר מִבְח֔וֹר וְכָל־עֵ֥ץ טוֹב֙ תַּפִּ֔ילוּ וְכָל־מַעְיְנֵי־מַ֖יִם תִּסְתֹּ֑מוּ וְכֹל֙ הַחֶלְקָ֣ה הַטּוֹבָ֔ה תַּכְאִ֖בוּ בָּאֲבָנִֽים׃ (כ) וַיְהִ֤י בַבֹּ֙קֶר֙ כַּעֲל֣וֹת הַמִּנְחָ֔ה וְהִנֵּה־מַ֥יִם בָּאִ֖ים מִדֶּ֣רֶךְ אֱד֑וֹם וַתִּמָּלֵ֥א הָאָ֖רֶץ אֶת־הַמָּֽיִם׃ (כא) וְכָל־מוֹאָב֙ שָֽׁמְע֔וּ כִּֽי־עָל֥וּ הַמְּלָכִ֖ים לְהִלָּ֣חֶם בָּ֑ם וַיִּצָּעֲק֗וּ מִכֹּ֨ל חֹגֵ֤ר חֲגֹרָה֙ וָמַ֔עְלָה וַיַּעַמְד֖וּ עַֽל־הַגְּבֽוּל׃ (כב) וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וְהַשֶּׁ֖מֶשׁ זָרְחָ֣ה עַל־הַמָּ֑יִם וַיִּרְא֨וּ מוֹאָ֥ב מִנֶּ֛גֶד אֶת־הַמַּ֖יִם אֲדֻמִּ֥ים כַּדָּֽם׃ (כג) וַיֹּֽאמְרוּ֙ דָּ֣ם זֶ֔ה הָחֳרֵ֤ב נֶֽחֶרְבוּ֙ הַמְּלָכִ֔ים וַיַּכּ֖וּ אִ֣ישׁ אֶת־רֵעֵ֑הוּ וְעַתָּ֥ה לַשָּׁלָ֖ל מוֹאָֽב׃ (כד) וַיָּבֹאוּ֮ אֶל־מַחֲנֵ֣ה יִשְׂרָאֵל֒ וַיָּקֻ֤מוּ יִשְׂרָאֵל֙ וַיַּכּ֣וּ אֶת־מוֹאָ֔ב וַיָּנֻ֖סוּ מִפְּנֵיהֶ֑ם ויבו־[וַיַּכּוּ־] בָ֔הּ וְהַכּ֖וֹת אֶת־מוֹאָֽב׃ (כה) וְהֶעָרִ֣ים יַהֲרֹ֡סוּ וְכָל־חֶלְקָ֣ה ט֠וֹבָה יַשְׁלִ֨יכוּ אִישׁ־אַבְנ֜וֹ וּמִלְא֗וּהָ וְכָל־מַעְיַן־מַ֤יִם יִסְתֹּ֙מוּ֙ וְכָל־עֵֽץ־ט֣וֹב יַפִּ֔ילוּ עַד־הִשְׁאִ֧יר אֲבָנֶ֛יהָ בַּקִּ֖יר חֲרָ֑שֶׂת וַיָּסֹ֥בּוּ הַקַּלָּעִ֖ים וַיַּכּֽוּהָ׃ (כו) וַיַּרְא֙ מֶ֣לֶךְ מוֹאָ֔ב כִּֽי־חָזַ֥ק מִמֶּ֖נּוּ הַמִּלְחָמָ֑ה וַיִּקַּ֣ח א֠וֹתוֹ שְׁבַע־מֵא֨וֹת אִ֜ישׁ שֹׁ֣לֵֽף חֶ֗רֶב לְהַבְקִ֛יעַ אֶל־מֶ֥לֶךְ אֱד֖וֹם וְלֹ֥א יָכֹֽלוּ׃ (כז) וַיִּקַּח֩ אֶת־בְּנ֨וֹ הַבְּכ֜וֹר אֲשֶׁר־יִמְלֹ֣ךְ תַּחְתָּ֗יו וַיַּעֲלֵ֤הוּ עֹלָה֙ עַל־הַ֣חֹמָ֔ה וַיְהִ֥י קֶצֶף־גָּד֖וֹל עַל־יִשְׂרָאֵ֑ל וַיִּסְעוּ֙ מֵֽעָלָ֔יו וַיָּשֻׁ֖בוּ לָאָֽרֶץ׃ (פ)
(1) Jehoram son of Ahab became king of Israel in Samaria in the eighteenth year of King Jehoshaphat of Judah; and he reigned twelve years. (2) He did what was displeasing to the LORD, yet not like his father and mother, for he removed the pillars of Baal that his father had made. (3) However, he clung to the sins which Jeroboam son of Nebat caused Israel to commit; he did not depart from them. (4) Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel a hundred thousand lambs and the wool of a hundred thousand rams. (5) But when Ahab died, the king of Moab rebelled against the king of Israel. (6) So King Jehoram promptly set out from Samaria and mustered all Israel. (7) At the same time, he sent this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me; will you come with me to make war on Moab?” He replied, “I will go. I will do what you do: my troops shall be your troops, my horses shall be your horses.” (8) And he asked, “Which route shall we take?” [Jehoram] replied, “The road through the wilderness of Edom.” (9) So the king of Israel, the king of Judah, and the king of Edom set out, and they marched for seven days until they rounded [the tip of the Dead Sea]; and there was no water left for the army or for the animals that were with them. (10) “Alas!” cried the king of Israel. “The LORD has brought these three kings together only to deliver them into the hands of Moab.” (11) But Jehoshaphat said, “Isn’t there a prophet of the LORD here, through whom we may inquire of the LORD?” One of the courtiers of the king of Israel spoke up and said, “Elisha son of Shaphat, who poured water on the hands of Elijah, is here.” (12) “The word of the LORD is with him,” said Jehoshaphat. So the king of Israel and Jehoshaphat and the king of Edom went down to him. (13) Elisha said to the king of Israel, “What have you to do with me? Go to your father’s prophets or your mother’s prophets.” But the king of Israel said, “Don’t [say that], for the LORD has brought these three kings together only to deliver them into the hands of Moab.” (14) “As the LORD of Hosts lives, whom I serve,” Elisha answered, “were it not that I respect King Jehoshaphat of Judah, I wouldn’t look at you or notice you. (15) Now then, get me a musician.” As the musician played, the hand of the LORD came upon him, (16) and he said, “Thus said the LORD: This wadi shall be full of pools. (17) For thus said the LORD: You shall see no wind, you shall see no rain, and yet the wadi shall be filled with water; and you and your cattle and your pack animals shall drink. (18) And this is but a slight thing in the sight of the LORD, for He will also deliver Moab into your hands. (19) You shall conquer every fortified town and every splendid city; you shall fell every good tree and stop up all wells of water; and every fertile field you shall ruin with stones.” (20) And in the morning, when it was time to present the meal offering, water suddenly came from the direction of Edom and the land was covered by the water. (21) Meanwhile, all the Moabites had heard that the kings were advancing to make war on them; every man old enough to bear arms rallied, and they stationed themselves at the border. (22) Next morning, when they rose, the sun was shining over the water, and from the distance the water appeared to the Moabites as red as blood. (23) “That’s blood!” they said. “The kings must have fought among themselves and killed each other. Now to the spoil, Moab!” (24) They entered the Israelite camp, and the Israelites arose and attacked the Moabites, who fled before them. They advanced, constantly attacking the Moabites, (25) and they destroyed the towns. Every man threw a stone into each fertile field, so that it was covered over; and they stopped up every spring and felled every fruit tree. Only the walls of Kir-hareseth were left, and then the slingers surrounded it and attacked it. (26) Seeing that the battle was going against him, the king of Moab led an attempt of seven hundred swordsmen to break a way through to the king of Edom; but they failed. (27) So he took his first-born son, who was to succeed him as king, and offered him up on the wall as a burnt offering. A great wrath came upon Israel, so they withdrew from him and went back to [their own] land.
כִּֽי־תָצ֣וּר אֶל־עִיר֩ יָמִ֨ים רַבִּ֜ים לְֽהִלָּחֵ֧ם עָלֶ֣יהָ לְתָפְשָׂ֗הּ לֹֽא־תַשְׁחִ֤ית אֶת־עֵצָהּ֙ לִנְדֹּ֤חַ עָלָיו֙ גַּרְזֶ֔ן כִּ֚י מִמֶּ֣נּוּ תֹאכֵ֔ל וְאֹת֖וֹ לֹ֣א תִכְרֹ֑ת כִּ֤י הָֽאָדָם֙ עֵ֣ץ הַשָּׂדֶ֔ה לָבֹ֥א מִפָּנֶ֖יךָ בַּמָּצֽוֹר׃ רַ֞ק עֵ֣ץ אֲשֶׁר־תֵּדַ֗ע כִּֽי־לֹא־עֵ֤ץ מַאֲכָל֙ ה֔וּא אֹת֥וֹ תַשְׁחִ֖ית וְכָרָ֑תָּ וּבָנִ֣יתָ מָצ֗וֹר עַל־הָעִיר֙ אֲשֶׁר־הִ֨וא עֹשָׂ֧ה עִמְּךָ֛ מִלְחָמָ֖ה עַ֥ד רִדְתָּֽהּ׃ (פ)
When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw before you into the besieged city? Only trees that you know do not yield food may be destroyed; you may cut them down for constructing siegeworks against the city that is waging war on you, until it has been reduced.
ואמר ליה אביי לרבה והא קעבר מר משום בל תשחית אמר ליה בל תשחית דגופאי עדיף לי
And Abaye said to Rabba: In breaking the bench, didn’t the Master violate the prohibition, “Do not destroy” (Deuteronomy 20:19)? It is prohibited to destroy objects of value. Rabba said to him: Do not destroy also with regard to destruction of my body. Preventing illness and danger is preferable to me.
וכל עץ טוב תפילו. כי הכתוב לא אמר לא תשחית את עצה אלא כשיצורו על עיר כמ"ש הטעם כי ממנו תאכל ואע"פ שרז"ל קבלו כי בכל מקום ובכל זמן אסור להשחית עץ מאכל פשט הכתוב הוא שלא אמר אלא בעת המצור ואפשר שהיתה מצוה לשעה כאליהו בהר הכרמל שהקריב עולה בחוץ בשעת איסור הבמות, ובדרש כשאמר להם הנביא וכל עץ טוב תפילו אמרו לו הרי הוא אומר לא תשחית את עצה ואתה אומר כן אמר להם על שאר האומות נאמרה זה אבל אומה זו נקלה ונבזה לפני ה' שנאמר ונקל זאת בעיני ה' ונאמר לא תדרוש שלומם וטובתם אלו אילנות טובות שלהם:
כי ממנו תאכל כי אמנם כריתת העצים דרך השחתה בלבד יעשהו הצבא להזיק כאשר לא יהיה בטוח לנצח ולשבת בארץ אבל אתה הבטוח לכבוש את הארץ ולשבת בה אין לך להשחית עץ מאכל:
כי ממנו תאכל, wanton destruction of such trees is justified only when it is not certain that without such action the war will come to a successful conclusion. The wars of conquest of the Land of Israel, however, the success of which has been guaranteed by G’d, does not fall into this category; it will be won without the need to destroy such trees. Destroying fruit bearing trees in the Land of Israel harms the country.
א"ר חנינא לא שכיב שיבחת ברי אלא דקץ תאינתא בלא זמנה אמר רבינא ואם היה מעולה בדמים מותר תניא נמי הכי (דברים כ, כ) רק עץ אשר תדע זה אילן מאכל כי לא עץ מאכל הוא זה אילן סרק וכי מאחר שסופו לרבות כל דבר מה ת"ל כי לא עץ מאכל להקדים סרק למאכל יכול אפילו מעולה בדמים ת"ל רק
Rabbi Ḥanina said: My son Shivḥat did not die for any reason other than that he cut down a fig tree before its time. Ravina says: But if the lumber was greater in monetary value than its fruits, it is permitted to chop it down, and this does not violate the prohibition against destroying a tree. This halakha is also taught in a baraita. The verse states: “Only the trees of which you know that they are not trees for food, them you may destroy and cut down” (Deuteronomy 20:20). “Only the trees of which you know”; this is referring to a tree that bears fruit used for food, and it is permitted to cut down this type of tree under certain circumstances. “That they are not trees for food”; this is referring to a barren tree. The Gemara asks: And since the baraita will ultimately include all types of trees, so that even a tree that produces fruit may be cut down, what, then, is the meaning when the verse states: “That they are not trees for food,” which indicates that it is permitted to cut down only a barren tree? The Gemara answers: It is to give precedence to cutting down a barren tree over a tree whose fruit is used for food. One might have thought that he must give precedence to the cutting down of a barren tree even if the barren tree is greater in monetary value than the fruit-bearing tree. The verse states: “Only,” which teaches that there is an exception to the rule. Similarly, if the fruit-bearing tree itself would be worth more as lumber than for its fruits, it would be permitted for one to cut it down.
אשר לא צויתי זה בנו של מישע מלך מואב שנאמר (מלכים ב ג, כז) ויקח את בנו הבכור אשר ימלך תחתיו ויעלהו עולה ולא דברתי זה יפתח ולא עלתה על לבי זה יצחק בן אברהם
The Gemara interprets each phrase of this verse: “Which I did not command,” this is referring to the son of Mesha, king of Moab. King Mesha sacrificed his son, as it is stated: “Then he took his firstborn son, who would reign after him, and he offered him as a burnt-offering” (II Kings 3:27). “And I did not speak,” this is referring to Jephthah, who sacrificed his daughter as an offering. “Nor did it come into my heart,” this is referring to Isaac, son of Abraham. Although God commanded Abraham to sacrifice Isaac, there was no intent in God’s heart that he should actually do so; it was merely a test.
כדר' יהושע בן לוי דריב"ל רמי כתיב (יחזקאל ה, ז) וכמשפטי הגוים אשר סביבותיכם לא עשיתם וכתיב (יחזקאל יא, יב) וכמשפטי הגוים אשר סביבותיכם עשיתם כמתוקנין שבהם לא עשיתם כמקולקלין שבהם עשיתם
The Gemara answers: This can be understood in accordance with the statement of Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi raises a contradiction: It is written concerning the Jewish people: “You have not walked in My statutes, neither have you kept My ordinances; nor have you done according to the statutes of the nations that are round about you” (Ezekiel 5:7), and it is also written: “You have done according to the statutes of the nations that are round about you” (Ezekiel 11:12). Rabbi Yehoshua ben Levi explains: You did not act like the proper ones among the nations, but you did act like the flawed ones among them. Here as well, the Jewish people learned from the king of Moab to engage in human sacrifice.

Text of a cuneiform tablet from the Syrian city of Ugarita outlining Canaanite laws of “holy war.”

“If an enemy force attacks your [city-]gates,

An aggressor, your walls;

You shall lift up your eyes to Baal [and pray]-

[Prayer]

‘O Baal-

Drive away the [enemy] force from our gates,

The aggressor from our walls.

We shall sacrifice a bull [to thee], O Baal,

A votive-pledge we shall fulfill [viz.]-

A firstborn,

Baal, we shall sacrifice,

A child

we shall fulfill [as votive-pledge].

A “tenth” [of all our wealth] we shall tithe [thee],

To the temple of Baal we shall go up,

In the footpaths of the House-of-Baal we shall walk.’

[Conclusion]

“Then shall Baal hearken to your prayers,

He shall drive the [enemy] force from your gates,

The aggressor from your walls.”

Mesha Stele circa 840 BCE - text

I am Mesha, son of Chemosh-gad, king of Moab, the Dibonite. My father reigned over Moab thirty years, and I have reigned after my father. And I have built this sanctuary for Chemosh in Karchah, a sanctuary of salvation, for he saved me from all aggressors, and made me look upon all mine enemies with contempt. Omri was king of Israel, and oppressed Moab during many days, and Chemosh was angry with his aggressions. His son succeeded him, and he also said, I will oppress Moab. In my days he said, Let us go, and I will see my desire upon him and his house, and Israel said, I shall destroy it for ever. Now Omri took the land of Madeba, and occupied it in his day, and in the days of his son, forty years. And Chemosh had mercy on it in my time. And I built Baal-meon and made therein the ditch, and I built Kiriathaim. And the men of Gad dwelled in the country of Ataroth from ancient times, and the king of Israel fortified Ataroth. I assaulted the wall and captured it, and killed all the warriors of the city for the well-pleasing of Chemosh and Moab, and I removed from it all the spoil, and offered it before Chemosh in Kirjath; and I placed therein the men of Siran, and the men of Mochrath. And Chemosh said to me, Go take Nebo against Israel, and I went in the night and I fought against it from the break of day till noon, and I took it: and I killed in all seven thousand men, but I did not kill the women and maidens, for I devoted them to Ashtar-Chemosh; and I took from it the vessels of Jehovah, and offered them before Chemosh. And the king of Israel fortified Jahaz, and occupied it, when he made war against me, and Chemosh drove him out before me, and I took from Moab two hundred men in all, and placed them in Jahaz, and took it to annex it to Dibon. I built Karchah the wall of the forest, and the wall of the Hill. I have built its gates and I have built its towers. I have built the palace of the king, and I made the prisons for the criminals within the wall. And there were no wells in the interior of the wall in Karchah. And I said to all the people, ‘Make you every man a well in his house.’ And I dug the ditch for Karchah with the chosen men of Israel. I built Aroer, and I made the road across the Arnon. I took Beth-Bamoth for it was destroyed. I built Bezer for it was cut down by the armed men of Daybon, for all Daybon was now loyal; and I reigned from Bikran, which I added to my land. And I built Beth-Gamul, and Beth-Diblathaim, and Beth Baal-Meon, and I placed there the poor people of the land. And as to Horonaim, the men of Edom dwelt therein, on the descent from old. And Chemosh said to me, Go down, make war against Horonaim, and take it. And I assaulted it, And I took it, for Chemosh restored it in my days. Wherefore I made.... ...year...and I....