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  • 1
    Language: English
    Year of publication: 2020
    Titel der Quelle: Journal of the American Oriental Society
    Angaben zur Quelle: 140,1 (2020) 165-181
    Keywords: Sennacherib, Death and burial ; Esarhaddon, ; Bible Biography ; Murder
    Abstract: Who was responsible for the murder of Sennacherib? This question fascinated Assyriologists for most of the twentieth century, until a new interpretation of an obscure, fragmentary letter convinced many that a disenfranchised elder son of Sennacherib, Urad-Mullissu, had hatched the conspiracy. Since the (re)publication of this text in 1980 by Simo Parpola, near consensus has developed about these events. In this paper I reexamine the issue and revive the theory that Esarhaddon, Sennacherib's son and successor, may have been behind the assassination, rather than his elder brother. I do not question the coherence of Parpola's interpretation, but I suggest that the field may place undue confidence in a single broken, decontextualized letter. More importantly, the evidence implicating Esarhaddon is ample. I extend six arguments that point toward Esarhaddon's guilt, most of which are derived from Esarhaddon's own account of events in his famous Nineveh A inscription. I do not propose that we can establish Esarhaddon's guilt conclusively at this remove, but I conclude that the weight of this evidence equals, if not surpasses, that which points to a plot concocted by Urad-Mullissu.
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  • 2
    Article
    Article
    In:  Scandinavian Journal of the Old Testament 35,2 (2021) 187-200
    Language: English
    Year of publication: 2021
    Titel der Quelle: Scandinavian Journal of the Old Testament
    Angaben zur Quelle: 35,2 (2021) 187-200
    Keywords: Esarhaddon, ; Bible. Theology ; Assyro-Babylonian inscriptions ; Marduk (Babylonian deity) ; God Biblical teaching
    Abstract: In the inscription of the Assyrian King Esarhaddon (680-669 BCE), the Babylonian god Marduk voluntarily left his city Babylon because of his fury at the iniquities of his people. It is Marduk’s fury that caused the devastation of Babylon. In fact, Esarhaddon’s father, Sennacherib destroyed Babylon and usurped the statue of Marduk to his capital Assur in 689 BCE. After the death of Sennacherib, his youngest son Esarhaddon not only planned to rebuild the temple of Babylon, Esagila, but also to return Marduk to Babylon. His rebuilding project suggests that Marduk changed his mind and decided to return Babylon. This sequence resembles Ezekiel’s theological structure of the divine presence and absence. Although previous studies of the Esarhaddon inscription shed light on the understanding of the theological background of Ezekiel’s literary structure, they overlooked the fact that Ezekiel uses hidden transcripts, the concept which James C. Scott introduced, to resist the Babylonian Empire.
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  • 3
    Language: English
    Year of publication: 2020
    Titel der Quelle: Journal for the Study of the Old Testament
    Angaben zur Quelle: 45,2 (2020) 268-287
    Keywords: Esarhaddon, ; Bible. Criticism, interpretation, etc. ; Assyro-Babylonian literature Relation to the Bible ; Gardens in the Bible
    Abstract: The version of the ‘building and planting’ conceptual pair found in Jeremiah 29:5 differs from the standard trope used elsewhere within the Hebrew Bible; it is the only example in which the object to be planted is a garden (גנה‎). Awareness of the exilic community’s Mesopotamian context potentially illuminates this alteration, as two mutually inclusive historical factors could have influenced the change. Jeremiah’s exhortation could account for the community’s agricultural context. By planting gardens, the exiles participated in the shift toward horticulture during the long 6th century and contributed to the שלום‎ of the region. Alternatively, Jeremiah 29:5 shares language with royal inscriptions of Esarhaddon. This proposed connection builds upon previous explorations of references to a 70-year exile elsewhere in both texts. The plausibility of the latter option would lend support to the literary coherence of Jeremiah 29:5–14, while the former suggests a 6th century provenance for the passage.
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