Analysis of information sources in references of the Wikipedia article "Mesha Stele" in English language version.
The earliest certain mention of the ethnonym Israel occurs in a victory inscription of the Egyptian king MERENPTAH, his well-known 'Israel Stela (ca. 1210 BCE); recently, a possible earlier reference has been identified in a text from the reign of Rameses II (see RAMESES I–XI). Thereafter, no reference to either Judah or Israel appears until the ninth century. The pharaoh Sheshonq I (biblical Shishak; see SHESHONQ I–VI) mentions neither entity by name in the inscription recording his campaign in the southern Levant during the late tenth century. In the ninth century, Israelite kings, and possibly a Judaean king, are mentioned in several sources: the Aramaean stele from Tel Dan, inscriptions of SHALMANESER III of Assyria, and the stela of Mesha of Moab. From the early eighth century onward, the kingdoms of Israel and Judah are both mentioned somewhat regularly in Assyrian and subsequently Babylonian sources, and from this point on there is relatively good agreement between the biblical accounts on the one hand and the archaeological evidence and extra-biblical texts on the other.
the Moabite Stone and as the Mesha Stone / Inscription, was the first (1868) of the major epigraphic documents discovered in either Cis- or Transjordan and couched in a language closely related to Hebrew
The Meša inscription (ca. 850 BCE) clearly states that YHWH was the supreme god of Israel and of the Transjordanian territory occupied by Israel under the Omrides.
In fact, the conduct of the military operations and the ritual slaughter of captives is so remarkably similar to the style and ideology of biblical accounts of 'holy war' that many interpreters were at first inclined to regard the Mesha Stele as a forgery, but on paleographic grounds, its authenticity is now undisputed.
The Assyrian royal annals, along with the Mesha and Dan inscriptions, show a thriving northern state called Israël in the mid—9th century, and the continuity of settlement back to the early Iron Age suggests that the establishment of a sedentary identity should be associated with this population, whatever their origin. In the mid—14th century, the Amarna letters mention no Israël, nor any of the biblical tribes, while the Merneptah Stele places someone called Israël in hill-country Palestine toward the end of the Late Bronze Age. The language and material culture of emergent Israël show strong local continuity, in contrast to the distinctly foreign character of early Philistine material culture.
The Meša inscription (ca. 850 BCE) clearly states that YHWH was the supreme god of Israel and of the Transjordanian territory occupied by Israel under the Omrides.
