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Treaty Of Aššur-Nerariv With Matiʾ-Ilu, King of arpad (4.34)

(4,014 words)

Author(s): Lauinger, Jacob
Commentary Subject: Lev 26:29; Deut 28:53–57; Jer 19:9; Ezek 5:10; 2Kgs 6:28–29; Lam 2:20; 4:10 This treaty between the Assyrian king Aššur-nerari V (754–745) and Matiʾ-ilu, the king of the Syro-Anatolian city-state of Arpad, was made during a period of general decline in Assyria’s centralized control in the first half of the eighth century. Nonetheless, Parpola and Watanabe (1988:xxvii) suggest that the treaty “was probably concluded in Aššur-nerari’s very first year and it seems to have been duly observed by…

Esarhaddon’s Succession Treaty (4.36)

(11,255 words)

Author(s): Lauinger, Jacob
Commentary Subject: Lev 26:29; Deut 28:53–57; Jer 19:9; Ezek 5:10; 2Kgs 6:28–29; Lam 2:20; 4:10; Lev 26:29; Deut 28:53–57; Jer 19:9; Ezek 5:10; 2Kgs 6:28–29; Lam 2:20; 4:10 In early May 672 bce, Esarhaddon, king of Assyria, (680–669 bce) required all the subjects of the Assyrian empire – not just those living in Assyria and its provinces but also the subjects of its client kingdoms – to swear an adê-oath promising to uphold the succession of his son Aššurbanipal to the throne of Assyria (and, in somewhat more muted fashion the succession of Aššurbanipal’s brother…

Aššurbanipal’s Rassam Prism (A) (4.41)

(12,799 words)

Author(s): Hurowitz, Victor Avigdor
Commentary Subject: Jer 1:5; 2Kgs 19:9; Jer 37:9; Nah 3:8; Ezek 30:14–16; Jer 46:25; 2 Kgs 23:29; Jer 46:2; 2 Chr 35:20; Jer 9:3; Deut 28:53–57; 2Kgs 19:36–37; Isa 37:37–38; Lev 26:29; Deut 28:53–57; Jer 19:9; Ezek 5:10; 2Kgs 6:28–29; Lam 2:20; 4:10; 2Kgs 7:1, 17, 18; Deut 28:53–57; Deut 29:19, 26; Lev 26:26; Deut 29:23–24; 1Kgs 9:8–9 Aššurbanipal is mentioned in the Bible only once, in an Aramaic letter where he is called Osnapar (Ezra 4:10), and is said to have deported several peoples from Babylonia and Elam and settled them in the city of Samaria a…

Ugaritic Birth Omens (1.90)

(3,121 words)

Author(s): Pardee, Dennis
Subject: Canonical Compositions from the Biblical World; West Semitic Canonical Compositions; Divine Focus; Divination Commentary Recorded observations of the natural world in the Levantine and Mesopotamian areas of the ancient Near East had two primary foci, medical and divinatory. The two areas were probably thought to be equally empirical. In the case of a symptom, one applied a given remedy or remedies and the complaint was supposed to go away. Other natural phenomena were thought to be followed by events …