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92301–92350 of 102927
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Sennacherib 100
Attests Sennacherib's simultaneous founding of a royal residence and the laying of Nineveh's foundations, linking dynastic succession directly to the city's mythologized origins.
LawReligion & Myth
Sennacherib 1002
One of the surviving royal inscriptions of Sennacherib (RINAP 3, Q004058), preserving — even in fragmentary form — the formulaic titulary through which Assyrian kings legitimised their rule.
LawReligion & Myth
Sennacherib 1015
Attests Sennacherib's siege of Azekah and tribute exacted from Hezekiah of Judah — the Assyrian royal record that corroborates, and complicates, the biblical account in 2 Kings 18–19.
LawReligion & Myth
Sennacherib 1016
Records Sennacherib's reshaping of the Assyrian landscape — restoring pasturelands, resettling animals, and erecting white limestone bull colossi at a watercourse gate — documenting the royal ideology that equated hydraulic and architectural mastery with divine order.
LawReligion & Myth
Sennacherib 1017
A fragmentary royal inscription of Sennacherib attesting his characteristic wilderness rhetoric — onagers and gazelles marking untamed land he claimed to have brought under Assyrian order.
LawReligion & Myth
Sennacherib 1018
A fragmentary Sennacherib royal inscription invoking the great gods to bind future kings to his legacy — one of several RINAP 3 witnesses documenting how Assyrian rulers embedded dynastic legitimacy in monumental dedications.
LawReligion & Myth
Sennacherib 1019
Sennacherib's own account of Kudur-Naḫḫunte's role in the removal of Babylonian divine statues — Nabû and Marduk among them — anchors Assyrian justification for intervention in Babylonian cult politics to a named Elamite aggressor.
LawReligion & Myth
Sennacherib 1021
One of the surviving manuscript witnesses to Sennacherib's royal inscriptions, preserving fragmentary titulary that documents how the king projected his authority in the last decade of his reign.
LawReligion & Myth
Sennacherib 1022
Survives too fragmentarily to yield a complete reading, but preserves Sennacherib's own scribes likening an enemy — or possibly a rebel — to a gallû-demon, grounding Assyrian royal rhetoric in the underworld mythology of the period.
LawReligion & Myth
Sennacherib 1023
Invokes the Assyrian divine pantheon — Aššur, Anu, Ea, Enlil, Sîn, Šamaš, Adad — as legitimating witnesses to a royal act, attesting the theological scaffolding Sennacherib deployed to underwrite his authority c. 695 BCE.
LawReligion & Myth
Sennacherib 1024
Preserves Sennacherib invoking both Marduk and Sîn in a territorial context — fragmentary evidence bearing on the contested question of how he framed divine authority after his sack of Babylon in 689 BCE.
LawReligion & Myth
Sennacherib 1025
One of Sennacherib's royal inscriptions (RINAP 3, Q004081): too fragmentary to recover its specific campaign or building claim, but preserving the spider-web desolation topos used in Assyrian rhetoric to depict conquered lands.
LawReligion & Myth
Sennacherib 135
Attests Sennacherib's claim to have defeated Merodach-baladan on his first campaign, anchoring a key episode in Assyro-Babylonian conflict within the king's own commemorative voice.
LawReligion & Myth
Sennacherib 136
Preserves Sennacherib's formal titulary and divine mandate from Aššur, showing how Neo-Assyrian kings encoded cosmic authority — shepherd, warrior, arbiter of justice — directly into the preamble of royal inscriptions.
LawReligion & Myth
Sennacherib 137
Sennacherib's own account of his first campaign records the rout of Merodach-baladan II at Kish (~703 BCE), corroborating Biblical notices of Babylonian–Elamite resistance to Assyrian expansion.
LawReligion & Myth
Sennacherib 139
Chronicles Sennacherib's campaign against the Ellipi king Ispabāra — destruction of Marubištu and Akkuddu, deportation of populations, seizure of livestock — documenting Assyrian methods of provincial subjugation on the Zagros frontier ca. 695 BCE.
LawReligion & Myth
Sennacherib 140
Attests Sennacherib's mountainous campaign against Kassite-region strongholds — Bīt-Kilamzaḫ, Ḫardišpu, Bīt-Kubatti — preserving the royal rhetoric of brutal, methodical conquest in terrain too rugged even for chariots.
LawReligion & Myth
Sennacherib 141
Describes Sennacherib's assault on Nagīte-raqqi in the sea-marshes and the dispersal of Chaldean–Elamite booty — one of several royal inscriptions documenting his campaign to extinguish Bīt-Yakīn resistance in the Persian Gulf littoral.
LawReligion & Myth
Sennacherib 142
Sennacherib's own account of his 701 BCE western campaign names the kings of Ammon, Moab, and Edom as tribute-payers and records the deportation of Ṣidqâ of Ashkelon — events contemporaneous with the biblical siege tradition in 2 Kings 18–19.
LawReligion & Myth
Sennacherib 143
Lists Sennacherib's subjugation of Hezekiah of Judah alongside campaigns in Anatolia and the Zagros, offering Assyrian corroboration for events recorded in 2 Kings 18–19.
LawReligion & Myth
Sennacherib 145
Attests Sennacherib's invocation of eight named deities before battle, illustrating how Neo-Assyrian royal ideology wove divine sanction into the very grammar of military command.
LawReligion & Myth
Sennacherib 146
Sennacherib frames his destruction of Babylon as justified punishment by casting its king Šūzubu — a runaway Chaldean slave who seized the throne — as a usurper whose illegitimacy condemned the city itself.
LawReligion & Myth
Sennacherib 147
Sennacherib frames the rebel Šūzubu's rise from runaway slave to king of Babylon as proof of Babylon's moral disorder — a rare royal justification for the city's destruction in 689 BCE.
LawReligion & Myth
Sennacherib 148
Preserves Sennacherib's own account of invoking Aššur, Ištar, Bēl, and five other deities before battle, documenting the full divine pantheon a Neo-Assyrian king enlisted to legitimise military campaigns circa 695 BCE.
LawReligion & Myth
Sennacherib 149
Sennacherib's own account of campaigning through terrain so harsh 'no other living man had ever pitched a tent there,' recording the flight of Marduk-apla-iddina II — Merodach-baladan of the Hebrew Bible — before Assyrian arms.
LawReligion & Myth
Sennacherib 150
Records Merodach-baladan's flight from Babylon before Sennacherib's advance, corroborating the Biblical account (2 Kings 20) while framing the conquest as a joyful royal entry — Assyrian propaganda at its most pointed.
LawReligion & Myth
Sennacherib 151
Preserves precise aslu-cubit measurements for Sennacherib's palace terrace beside the Tigris, offering rare metrological data for reconstructing the actual dimensions of a Neo-Assyrian royal building project.
LawReligion & Myth
Sennacherib 152
Attests Sennacherib's building activity at the Rear Palace in Nineveh alongside his standard universal-dominion titulary, anchoring both the structure's chronology and the ideological framework Assyrian kings used to legitimise conquest.
LawReligion & Myth
Sennacherib 153
Invokes Aššur, Mullissu, Sîn, Šamaš, and Anu in the preamble of a Sennacherib royal inscription, mapping the precise divine hierarchy that legitimated Assyrian kingship around 695 BCE.
LawReligion & Myth
Sennacherib 154
Preserves Sennacherib's self-presentation as champion of justice and hydraulic engineer — the same ideological pairing of cosmic kingship and canal-building that his annals use to legitimise the destruction of Babylon in 689 BCE.
LawReligion & Myth
Sennacherib 155
Attests Sennacherib's claim that Aššur elevated his weapons above all rival kings and subjected rulers from the Mediterranean to the Persian Gulf — framing universal empire as divine mandate.
LawReligion & Myth
Sennacherib 157
Prescribes the curse formula to be engraved on a small bead-seal, invoking Aššur, Sîn, and Šamaš against anyone who erases Sennacherib's name — direct evidence that Assyrian royal identity was stamped onto personal ornaments, not only monumental stone.
LawReligion & Myth
Sennacherib 158
Attests Sennacherib's elevation of Aššur by transferring to him the Tablet of Destinies — a theological maneuver that repositioned the Assyrian city-god as supreme ruler over both Igīgū and Anunnakū, displacing Marduk's traditional cosmic authority.
LawReligion & Myth
Sennacherib 159
Sennacherib's hymnic titulature for Aššur absorbs the roles of Anu and Enlil into a single deity — an early cuneiform witness to Assyrian theological centralisation of the pantheon around a national god.
LawReligion & Myth
Sennacherib 160
Attests Sennacherib's construction of an akītu-house for a festival whose rites had lapsed, naming its cella after Tiāmat's defeat — linking live royal cult revival directly to the Babylonian creation myth.
LawReligion & Myth
Sennacherib 161
Addresses Aššur as supreme regulator of fate and wielder of deluge-force against negligent lands — evidence that Sennacherib recast the Assyrian state god in cosmological terms to legitimise royal punishment campaigns.
LawReligion & Myth
Sennacherib 163
Records Sennacherib's refurbishment of Aššur's cult images and Ešarra's rites, explicitly invoking Sargon II as a legitimising precedent — and uniquely notes its own placement on the alallu-stone pavement where the king prostrated himself.
LawReligion & Myth
Sennacherib 191
Sennacherib records installing cedar doors on kasurrû-stone thresholds at the Gate of the Wagon Star, anchoring the renovation of an Aššur temple gate to a datable reign and a named astronomical feature.
LawReligion & Myth
Sennacherib 216
Records Sennacherib's construction of Egallammes, the temple of Nergal at Tarbiṣu — fixing the god's cult site to that city and the building's completion within Sennacherib's reign.
LawReligion & Myth
Sennacherib 219
Attests Sennacherib's construction of Kilīzu's outer fortification wall in baked brick — locating this otherwise obscure Assyrian provincial town within the king's broader programme of imperial infrastructure.
LawReligion & Myth
Sennacherib 087
A royal titulary inscription of Sennacherib (~695 BCE), preserving the ceremonial formula — great king, strong king, king of the world — through which Assyrian monarchs projected cosmic authority over conquered territories.
LawReligion & MythSennacherib 004
One of Sennacherib's campaign annals, preserving his titulary and the theological claim that Aššur personally granted him unrivalled sovereignty — a template for legitimising Assyrian imperial conquest.
LawReligion & MythSennacherib 042
Records Sennacherib's account of defeating Marduk-apla-iddina II at the Battle of Kish (~703 BCE), one of the few Assyrian royal texts to name the Chaldean-Elamite coalition that twice seized the Babylonian throne.
LawReligion & MythSennacherib's Annals (Taylor Prism)
One of the rare cuneiform texts that explicitly cross-references the Hebrew Bible: the same historical event narrated by both sides. The Taylor Prism gives us the Assyrian view of a moment the biblical authors framed as divine deliverance. It is also a masterpiece of imperial propaganda — the prismatic shape allows the text to be read on six faces, the cuneiform is meticulous, the rhetoric calibrated to terrify potential rebels.
Writing & LiteratureLawSennacherib 009
(1) [Sennacherib, great king, strong king, king of Assyria, unrivalled king, pious] shepherd [who reveres the great gods, guardian of truth who loves justice, renders assistance], goes to the aid of the weak, (and) [strives after good deeds, perfect man, virile warrior, foremost of all rul]ers, the bridle that controls the in[submissive, (and) the one who strikes enemies with lightning]: (4) [The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater] than (those of) all who sit on (royal) daises. (5) [At the beginning of my kingship, I brought about…
LawReligion & MythSennacherib 019
(i' 1') [I added ... pay]ment [and] imposed (it) [upon them]. (i' 3'b) [As for him, He]zekiah, [fear of] my lordly [brilliance (i´ 5´) overwhelmed him and he had] the auxiliary forces [and his] elite [troops whom he] had brought [inside the city Jeru]salem, [his royal city, along with 30 talents of gold], 800 talents of silver, (i´ 10´) [every kind of treasure] of his palace, [as well as his daughters], his palace [women, male singers, (and) female singers brought in]to Nineveh and he sent a moun]ted messenger of his to me [to deliver (this) pay]ment. (i' 15') [On my fourth campaign, I…
LawReligion & MythSennacherib 021
(i' 1') [... they became frightened on acc]ount of the vill[ainous acts they had committed. They formed a confederation with] the kings of [Egypt (and) the archers, c]hariots, (and) hors[es of the king of the land Meluḫḫa], forces without number. (i' 5'b) In the plain of [the city Elteke]h, [I fought] with them [and] defeated them. (ii' 1') [...] ... [... He] — Marduk-apla-[iddina] (II) (Merodach-baladan), whom I had defeated during my fir[st] campaign — (ii´ 5´) became frightened by the clangor of [my] mighty weapon[s] and fl[ed] to (the city) Nagī[te]-raqqi, which is in the midst of the…
LawReligion & MythSennacherib 023
(i 1) Sennacherib, great king, [strong] king, king of the world, king of Assyria, king of the fou[r] quarters (of the world), capable shepherd, favorite of the grea[t] gods, guar[dian of truth] who lov[es] justi[ce, (i 5) renders assis]tance, goes to the aid of the w[eak], (and) str[ives after] good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, (and) the one who strikes enemies with lightning: (i 9b) The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than (those of) all who sit on (royal)…
LawReligion & MythSennacherib 025
(i' 1') [...] ... [(...) (As for) the rest of his magnates, including Nabû]-šuma-iškun, [a son of Marduk-apla-iddina (II) (Merodach-baladan), who had raised their arms because they were terrified of] doing battle with me, I [captured them ali]ve [in the thick of battle]. (i' 6') [I b]rought back [all together the chariots along with their horses, whose drivers had been killed i]n the thick of (that) [mighty battle and which had themselves been released so that they galloped about on] their [ow]n. [When the second double-hour of the night had passed], I stopped [their slaughter]. (i' 11') [(As…
LawReligion & MythSennacherib 034
(1) Palace of Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters (of the world), favorite of the great gods, wise prince, circumspect ruler, shepherd of people, (and) leader of a widespread population, I: (3b) The god Aššur, father of the gods, looked steadfastly upon me among all of the rulers and made my weapons greater than (those of) all who sit on (royal) daises. He gave me a just scepter that widens borders (and) he put in my hand a merciless rod to fell enemies. (6b) In a pitched battle, I overwhelmed like the Deluge Marduk-apla-iddina…
LawReligion & Myth