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Ubaid Uruk Period Early Dynastic Akkadian Empire Ur III · Neo-Sumerian Old Babylonian Old Assyrian Middle Babylonian Middle Assyrian Neo-Assyrian Neo-Babylonian Achaemenid Persian

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Page 146 / 208

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 098

Records Sennacherib granting his son a house tied to the construction of Nineveh's city wall — linking royal family patronage directly to the great building programme that defined his reign.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 099

Records Sennacherib's grant of a house to his son Aššur-šumu-ušabši, tying a private royal property transfer to the ceremonial founding of Nineveh — evidence that dynastic patronage was embedded in the city's earliest building acts.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRIAo

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 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.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianEditorial

Sennacherib'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 prisma…

Writing & Literature·Law

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 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…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 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…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 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…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 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)…

Writing & Literature·Religion & Myth

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