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~700 BCE·Neo-AssyrianSAA 12
SAA 12 085. Adad-nerari Adds the Land of Hindanu to the Territory of Raṣappa (AAA 20 105+)
(1) [Adad-nerari (III)], [gre]at [king], mighty king, king of the world, king of [Assyria]; [son of Šamš]i-Adad (V), mighty king, king of the [world, ki]ng of [Assyria]; [son of Shal]maneser (III), king of the four quarters; (4) has assigned the [...] of the land of Hindanu to Pal[il-ereš], governor of Raṣappa, and [has ...ed (it)] to him. (6) No one shall change (anything) concerning (this) [......]. (7) The governor of Raṣappa shall rule the pref[ect of Hindanu]; he is his lord; he is [his ...; the prefect] is his agent. (9) No one [at any time in the future shall make any] claim against…
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianSAA 12
SAA 12 086. Sennacherib Dedicates Personnel to his Newly-built Akitu Temple (PKTA 27)
(1) The se[al of] Aššur, king of the gods; the seal of God the King, not to be contested. (2) I am Sennacherib, king of the world, king of Assyria, circumspect monarch, the perfecter of the forgotten cult of Ešarra according to the oracular command of Šamaš and Adad, the enlarger of their purificatory cult, the restorer of the protective deity of Ešarra, which had ceased to function, [to] its place. (Blank seal space) (5) In Nisan (I), when at the New Year's Festival, on account of chaos and anarchy, [A]ššur was going to the festival banquet in a garden within the city; (7) at that time,…
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianSAA 12
SAA 12 087. Sennacherib Dedicates Personnel to the Temple of Zababa and Babu (KAV 039)
(Beginning destroyed) (1) [Concerning] Za[ba]ba I performed an oracular query and asked Šamaš and Adad. Šamaš and Adad announced to me "Zababa is the son of Aššur" in the oracle. I made the sta[tue of] Zababa and Babu conforming with his dignity, [...], and built a [(...) temple for th]em before the Tabira Gate. (r 1) Bel-ubal[lit, ...]-kenu, his adolescent son, 2 daughters, total of 5 people. (r 2) Nabû-šezib, [his] wife, [1] adolescent [son], 1 weaned son, 3 daughters, total of 7 people. (r 3) Nabû-šumu-ka''in, his wife, 1 weaned son, total 3. (r 4) Nabû-rešu-išši, 1 adolescent son, 1…
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianSAA 12
SAA 12 088. Gift of Sennacherib for Esarhaddon (ABL 1452)
(1) Sennacherib, king of the world, king of Assyria — golden bracelets inlaid with ivory, a golden crown, a golden necklace, rings for the upper arm; all these pieces of jewellery, inlaid with agate, ..., and chalcedony, weighing 1 1/2 minas and 2 1/2 shekels, I gave to Esarhaddon, my son, who henceforth shall be called Aššur-etellu-mukin-apli, as a token of love. (r 4) (From) the booty of Bit-Amukani. (r 5) Let the one who trusts in you not come to shame, O Nabû.
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianSAA 12
SAA 12 091. Memorandum Concerning Votive Donation (STT 406+)
(1) [The servants of] Ištar of Huzirina, [that the king] has given [to] Nusku. (3) [NN], son of Se'-dillini, baker (4) [NN], cupbearer (5) [NN], ditto (6) [NN], cook (7) [N]N, [son of] Kabar-Dadi, ditto (8) Nasrâ, son of [Q]arhâ, [...] (9) Nanî, son of Li[...]su, [...] (10) Miniwî, so[n of N]N, [...] (11) [N]N, [son of B]alasu, [...] (12) [NN, son of N]N, [...] (Break) (18) N[N, son of NN, ...] (19) Qarhâ, son of [NN, ...] (20) Nušku-šezibanni, son of [NN, ...] (21) Bir-yatate, son of [NN, ...] (22) Našuh-suri, son of Adda-[..., ...] (23) Rahime-Dadi, son of Il-gab[biri, ...] (24)…
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianSAA 12
SAA 12 095. A Man Donates his two Nephews to Nabu
(1) [Seal of ...]ayu, [owner of the people being g]iven. (seal impressions) (3) Urad-Issar and Nabû-hamatu[a], in all 2 sons of La-ṣahittu, his sister — (5) He has fed them and kept them alive, wea[ned them] and brought them up. He made [them] free from claims and g[ave them] to Nabû of Cal[ah], his lord. (10) Whoever claims to have autho[rity] over them or tries to take them from the control of Nabû by force — (13) May Nabû, scribe of the universe, make his name and his seed disappear from the land, [curse] him with a horrible curse that [cannot be undone] and [command] that [his] life not…
Law~700 BCE·Neo-AssyrianSAA 12
SAA 12 096. Nabu-sakip Donates two Slaves and an Estate to Nabu
(1) To Nabû who dwells in Ezida in Calah, great lord, his lord — (seal impression) (3) Nabû-sakip, son of Ahhe-damqu — Lul[...] and Palhu-ušezib, in all 2 sons of Isse-Urkittu-libbi, his slaves; and an estate of 7 hectares of field in the town Ṣabat-lukun, adjoining the road going to Ṣabat-lukun, adjoining the road going to the village of the vizier, adjoining the field of Adumu, the Sidonian, adjoining the field of Ba'al-haluṣu, commander of [fif]ty — (11) for the preservation of the life of Sin-šarru-iškun, king of Assyria, his lord, and the preservation of the life of his queen, he…
Law~700 BCE·Neo-AssyrianSAA 12
SAA 12 098. Aššur-reṣuwa Donates Property and People to Nabu (SAAB 01 59)
(1) To Nabû, great lord, his lord, Aššur-reṣuwa [has dedicated] for the preservation of his life and the prolongation of his days: a house in the city of Calah; an estate of 30 homers of tax-exempt land in the village of Mallaṣi; Remanni-Ištar, a farmer and 3 persons (of his family); Nabû-qata-ṣabat, Nabû-nashir and Ṣil-Nabû, a shepherd and 3 persons (of his family), with his sheep; Kapar-ili, a baker; an estate of 12 homers of land in the town of Urad-Ištar, the farmer ...... (Break) (r 14) May Marduk, king of heaven and earth [impose on him] a heavy punishment, [may] Gula, the great physicia…
Religion & MythWriting & Literature~700 BCE·Neo-AssyrianRIAo
Ṣilulu 1
(1) (The god) Aššur is the king, Ṣilulu is the vice-regent of (the god) Aššur, the son of Dakiki, (and) the herald of the city Aššur.
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianRIAo
Son of Urdanum 2001
(1') [...] in [...] for the life [of] Urdān[um], his father, his (own) life, the life [of his] brothers, and the life [of] his children, an oven that brightens
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianRIAo
Zarriqum 2001 / Amar-Suena 2001
(1) For the life of Amar-Suena, the strong man, the king of Ur, and the king of the four quarters (of the world), (and) for his own life, Zarriqum, the governor of (the city) Aššur, his (Amar-Suena’s) servant, built the temple of the goddess Bēlet-ekallim.
Writing & LiteratureReligion & Myth~700 BCE·Neo-AssyrianSAA 11
SAA 11 024. Harvest Record (SAAB 06 03)
(1) From on the 2nd of Nisan (I): (2) 133 sheaves — Nabû-[...] (3) 32 sheaves — Nuraya (4) 60 sheaves — Šumaya (5) 112 sheaves — Urda-Na[bû] (6) 73 sheaves — Ahu-lešir (7) 58 sheaves — Mullissu-iddina (8) 24 sheaves — Qite... (9) 4 sheaves — Nanî (10) 12 sheaves — Ami[...] (r 1) 2 sheaves — Aplaya (r 2) 3 sheaves — Šulmu-šarri (r 3) 1 sheaf — entrance supervisor (r 4) 1 sheaf — Ubru-Nabû, attendant of teams. (r 5) 1 bale — Bite' (r 6) From on the 6th of Nisan (I): Ahi-pada, cohort commander of ... — 3 bales. (r 8) 16th day: Hurea, Ahi-pada — 4 bales. Total: 8 bales. (r 10) Total: 515 sheaves (…
Economy
~700 BCE·Neo-AssyrianEditorial
Gilgamesh Tablet XI.svg
Tablet image sourced from Wikimedia Commons (CC BY 4.0). No scholarly translation referenced in source metadata. Source description: Between 1845 and 1851 CE, Sir Austen Henry Layard uncovered the cuneiform library of King Assurbanipal in Nineveh. These texts, most of which dated to the 7th century…
EconomyDaily Life
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 001
Opens Sennacherib's royal titulary with its fullest ideological formula — just king, pious shepherd, warrior — anchoring Assyrian kingship theology at the moment he inherited Sargon II's contested throne.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 002
A royal annals inscription of Sennacherib (~695 BCE) that opens with the king's full titulary and theological mandate from Aššur, attesting the standard Neo-Assyrian idiom by which military campaigns were framed as divine commission.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 003
One of Sennacherib's earliest royal inscriptions, this text records his accession-era military campaigns and the full titulary — pious shepherd, guardian of truth, virile warrior — through which Assyrian kings performed legitimate sovereignty before god and subject alike.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 005
Preserves Sennacherib's standard titulary — 'king of the four quarters,' 'perfect man, virile warrior' — and a dynastic renovation curse, documenting the formulaic language Assyrian kings used to legitimise rule and bind successors.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 007
Documents Sennacherib's physical remaking of Nineveh — widened streets, a limestone-paved chariot bridge — grounding his self-glorifying inscriptions in datable urban-infrastructure works ca. 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 008
One of Sennacherib's royal campaign inscriptions, recording the ideological formula — pious shepherd, champion of the weak, warrior of Aššur — through which Neo-Assyrian kings legitimised conquest as divine mandate.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 010
A royal titulary inscription of Sennacherib (~695 BCE) attesting his role as fashioner of cult statues for Aššur, Anu, Sîn, Šamaš, and Adad — direct evidence of the king's ritual responsibility for divine image-making in Assyria.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 011
One of Sennacherib's royal titulary inscriptions, attesting his claim to have personally fashioned cult statues for Aššur, Anu, Sîn, Šamaš, and five other deities — linking military kingship to ritual restoration of the Assyrian pantheon.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 012
Sennacherib's titulary here pairs his military dominion with personal stewardship of the major Assyrian cults, revealing how the king legitimised conquest through direct service to Aššur, Šamaš, and the pantheon.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 013
Names Sennacherib as sculptor of cult statues for Aššur, Anu, Sîn, Šamaš, and five other deities, placing royal image-making at the centre of Assyrian piety and legitimacy ca. 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 015
Sennacherib's own account of his sovereignty, framed as a divine mandate from Aššur — the titulary language of 'guardian of truth' and 'aid to the weak' maps the ideological vocabulary by which Assyrian kings legitimised conquest as cosmic order.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 016
Sennacherib's royal titulary in full ceremonial register — 'guardian of truth,' 'virile warrior,' 'bridle of the insubmissive' — shows how Assyrian kings wove divine mandate and martial prowess into a single ideological formula around 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 017
Sennacherib's self-presentation as cosmic shepherd and lightning-wielding warrior attests the formulaic theology of Assyrian royal legitimacy at the height of the empire, rooting military supremacy in the god Aššur's personal mandate.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 018
Attests Sennacherib's receipt of tribute from the official of Ḫararatu — gold, silver, musukkannu-timber, and livestock — documenting the economic extraction that funded Assyria's western campaigns circa 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 020
Describes Sennacherib forcing Phoenician and Ionian captives to build Mediterranean-style ships on the Tigris, then portaging them overland to the Euphrates — a rare record of naval logistics adapted for landlocked riverine warfare against Chaldean Babylonia.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 022
Sennacherib's own account of his kingship frames his authority as divinely mandated by Aššur — a template for how Assyrian royal ideology fused military dominance with cosmic and moral legitimacy around 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 024
Preserves Sennacherib's royal titulary and Aššur theology in formulaic detail, documenting how Neo-Assyrian kings grounded military authority in divine mandate circa 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 026
Chronicles Sennacherib's campaigns against Marduk-apla-iddina II and the Sidon succession — naming Tu-Baʾlu as Assyrian-installed client king, a concrete case of how Nineveh reshaped Levantine rulership circa 701 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 027
Preserves Sennacherib's self-presentation as divinely ordained enforcer of justice and protector of the weak — the ideological scaffolding that legitimised Assyrian imperial rule around 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 028
Chronicles Sennacherib's systematic destruction and looting of enemy cities, adding a datable Assyrian royal voice to the archaeological record of Neo-Assyrian military campaigns ca. 695 BCE.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 029
Records Sennacherib's 701 BCE Levantine campaign — the deportation of Ashkelon's king, his dynastic replacement, and the sack of Philistine coastal cities — corroborating and expanding the biblical account of his western expedition.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 030
Records Lulî of Sidon's flight by sea after Sennacherib's 701 BCE western campaign — one of the few Assyrian royal texts to name a Phoenician king's fate and corroborate the Biblical and classical tradition of that campaign.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 031
Composite royal inscription of Sennacherib (~695 BCE) that pairs the king's epithets as champion of justice and helper of the weak with concrete tallies of captives and livestock — revealing how Assyrian ideology fused divine mandate with systematic plunder.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 032
Records Sennacherib's founding of Kār-Sennacherib and his receipt of tribute from Medes 'of whose land no king, my ancestors, had heard mention' — pushing Assyrian imperial reach into previously undocumented Iranian territory.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 088
A royal palace inscription of Sennacherib (~695 BCE), asserting the twin titles 'king of the world, king of Assyria' — the standard ideological formula projecting universal dominion from the Assyrian heartland.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 089
A royal titulary inscription of Sennacherib (~695 BCE), attesting the layered epithets — great king, strong king, king of the world — through which Assyrian kings projected cosmic authority over a multi-ethnic empire.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 090
A royal palace inscription of Sennacherib, asserting his titulary — great king, mighty king, king of Assyria — and anchoring the ideological grammar by which Sargonid rulers legitimised their authority over the ancient Near East.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 092
Dedicatory inscription for Sennacherib's 'Palace Without a Rival' at Nineveh, attesting the Assyrian royal ideology that monumental construction expressed divine favour and legitimised kingship.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 094
Attests Sennacherib's monumental rebuilding of Nineveh's double circuit of walls, the physical infrastructure that transformed the city into the definitive capital of the late Assyrian empire.
Writing & LiteratureReligion & Myth
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 096
Attests Sennacherib's rebuilding of Nineveh's city wall, situating one phase of the capital's monumental expansion within his broader programme of urban transformation after destroying Babylon in 689 BCE.
Writing & LiteratureReligion & Myth
~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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & Myth