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KAI

Canaanite and Aramaic Inscriptions

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Chapter 26

The offering(s) of the daily sacrifice: one ox; and at the [time of ploughing], one sheep; and at the time of harvest, one sheep. And may Baʿal the Victorious Horn bless Azatiwada with life and peace and mighty strength over every king, So that Baʿal the Victorious Horn and all the gods of the city may give to Azatiwada length of days and multitude of years and pleasant old age and mighty strength over every king. And may this city possess fullness and wine, and may this people who dwell in it become owners of oxen and owners of sheep and owners of fullness and wine. And may they bear children in abundance, and may they grow mighty in abundance, and may they serve Azatiwada in abundance and the house of Mopsos, by the grace of Baʿal and the gods. But if any king of kings, or prince of princes,⁠ or any man who is a man of renown, should erase the name of Azatiwada from this gate and put (his own) name (on it), or even should he covet this city and tear out this gate which Azatiwada made, and make for it a different gate and put his name upon it whether he tears it out with covetousness or with hatred and evil he tears out this gate—then may Baʿal-Shamem and El Creator-of-Earth⁠ and the eternal Sun and the entire assembly of the sons of the gods blot out that kingdom and that king and that man!⁠

Texts in conversation

Compare KAI 26.iii and Ezekiel 26:7

Ancient Near East, Northwest Semitic · Hebrew Bible

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Summary

The Aramaic inscription KAI 26 and the book of Ezekiel both use the phrase “king of kings,” a royal title widely used across the ancient Near East and throughout the Hebrew Bible to signify supreme authority over other rulers.

Passages

KAI 26.iii

Ancient Near East, Northwest Semitic · Canaanite and Aramaic Inscriptions
And may this city possess fullness and wine, and may this people who dwell in it become owners of oxen and owners of sheep and owners of fullness and wine. And may they bear children in abundance, and may they grow mighty in abundance, and may they serve Azatiwada in abundance and the house of Mopsos, by the grace of Baʿal and the gods. But if any king of kings, or prince of princes, or any man who is a man of renown, should erase the name of Azatiwada from this gate and put (his own) name (on it), or even should he covet this city and tear out this gate which Azatiwada made, and make for it a different gate and put his name upon it
1200 BCE (scholarly estimate) Read in KAI

Ezekiel 26:7

Hebrew Bible
6 and her daughters who are in the field will be slaughtered by the sword. Then they will know that I am the Lord. 7 “For this is what the Sovereign Lord says: Take note that I am about to bring King Nebuchadrezzar of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people. 8 He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you.
600–501 BCE (scholarly estimate) Read in Ezekiel

References

"... an “empire” could quite literally mean the use of kingship on multiple levels simultaneously. This understanding sheds light on the title "King of Kings," which signifies not merely supreme rule but rule over a structure in which multiple kings operate under a higher king ... the title "King of Kings" signifies universal rule. It is first attested as a royal title at Ebla (mid-third millennium). It is also attested in Old Babylonian Mari (ARM 26/1 no. 22:10–18) and in Neo-Assyrian usage (SAA 3 no. 35:5; CAD Š/1 347–348). The recognition of several simultaneously reigning kings may be seen in Ugaritic mythology (AO 19938; see commentary for line 3). The recognition of several simultaneously reigning kings may also be the backdrop for inscription KAI 26 A iii 12 (= TSSI 3, 50) ..."
Lowell K. Handy, Among the Host of Heaven: The Syro-Palestinian Pantheon as Bureaucracy (Winona Lake, IN: Eisenbrauns, 1994), 112.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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KAI 26.iii and Ezekiel 26:7

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