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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 20 / 33

~715 BCE·Neo-Assyrian

RINAP 2

Sargon II 108

Too poorly preserved to allow translation. (Frgm._B_i 1') [... DNs, who g]o [...; the goddess Ištar], ... [...; DN], who encircles [...; the Sebetti], who go [before the gods, stand] at the side [of the king, their favorite, in the place of battle, and] bring about (his) vic[tory]; (Frgm._B_i 7'b) [Great gods, managers] of heaven (and) netherworld, who[se attack means battle and strife], who appoint (rulers) (lit.: “raise the eyes”) [(and) name king(s)], (and) by who[se holy command] they place [(one) land over (another) land] an[d make (its ruler) greater than (other) rulers]. (Frgm._C 1')…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 2003

(Inscription_A 1) Palace of Sargon, king of the world, king of Assyria. (Inscription_B 1) (Property) of Sîn-aḫu-uṣur, the grand vizier.

Writing & Literature·Religion & Myth

~710 BCE·Neo-AssyrianOur engine

SAA 17 083. Pardoning the Offences of Borsippa (ABL 1076)

With [............] the king, my lord, ... 1 [............ as many as] there are — [their] of[fences] let me investigate [............]. As for those whose offence is pa[rdonable, let him show mercy], and let him count them among [his own servants], and [let him assign (them)] to the guard of the king. The Borsippeans [............] are kidinnu-people (holders of privileged status). Because [he] showed mercy to [him] for [his] offence, as long as he lives [they will bless him], and [they will] not [commit] another offence. The king, your father, said to Rimu[tu] as follows: "The city-governo…

Daily Life·Economy

~710 BCE·Neo-AssyrianOur engine

SAA 17 090. Watch of Ekur and Nippur (CT 54 011)

[Tablet of the treasurer (GÚ.EN.NA)] [to] the king, his lord. [Go]od health to the king, my lord! May the great gods of Ekur and Nippur cause your hand to achieve whatever you have planned! Concerning the matter about which the king wrote, saying: '[To] Akanna, son of NN, [...] appoint (him) at [my] service' — (and) saying: 'Let the guard be made strong, and let the guard of Ekur and Nippur be st[rong]' — Ninurta-nasir [...]-sa'a, the elder brother, [...] he [...] the matter(s) [...] the king [...] (rest broken).

Daily Life·Economy

~700 BCE·Neo-AssyrianRIAo

Enlil-naṣir I 1

(1) Enlil-[nāṣir (I), vice]-regent of the god [Aššur, son of] Puzur-Aš[šur (III), (who was) also vice]-regent of the god Aššur, (5) for his life and the well-being of his city, [built] the towers of [..., which] Išme-Dagān (I), vice-[regent of the god Aššur, son of Šamšī]-Adad (I), vice-[regent of the god Aššur],

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Enlil-naṣir I 1002

(1’) I deposited my [clay cone (therein)]. (2’) [(When) a fu]ture [ruler] builds [that wall] wh[en it becomes dilapidated], the gods Aššur and [Adad] will (then) listen to [his prayers. May he retur]n [my clay cone] to its place.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Ititi 1

(1) Ititi, the overseer, son of Ininlaba, dedicated (this stone plaque) from the booty of Gasur (Nuzi) to the goddess Ištar.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Naram-Sin 01add

(i 1) Narām-Sîn, vice-regent of the god Aššur, son of Puzur-Aššur (II), vice-regent of the god Aššur.

Writing & Literature·Religion & Myth

~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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & Myth

~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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & Literature·Religion & 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 & 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

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