Sargon - Sennacherib, not Cyrus, was Isaiah 21’s destroyer of Babylon

by Damien F. Mackey “Esarhaddon, after building a new city of Babylon eight years later, reflected on what happened during his father’s reign. He comments that the Arahtu overflowed and turned the city into ruins, and became a wasteland. Reeds and poplars grew in the abandoned city, while birds and fish lived there”. Gordon Franz Charles Boutflower, in his 1930 book, The Book of Isaiah, Chapters 1-39 in Light of the Assyrian Monuments (London: Society for the Promotion of Christian Knowledge), would prove most helpful in showing that Isaiah 21, often considered to prophesy the Fall of Babylon to King Cyrus, could neither refer to this relatively peaceful event nor to the initial, similarly peaceful taking of Babylon by Sargon II. I would fully agree with this, except that – with my identification of Sargon II with Sennacherib: Sargon II and Sennacherib: More than just an overlap (4) Sargon II and Sennacherib: More than just an overlap | Damien Mackey - Academia.edu Sargon II’s initial peaceful entrance into Babylon would be followed up, years later, by that same king’s destruction of the mighty city. Gordon Franz has conveniently picked up this discussion of Charles Boutflower and Isaiah 21, the Assyrians and Cyrus, in his article “Babylon Revisited: Isaiah 21”, in which he concurs with Charles Boutflower that Sennacherib’s destruction of Babylon was what the prophet Isaiah was referring to in Chapter 21: https://biblearchaeology.org/research/contemporary-issues/3006-babylon-revisited-isaiah-21 Babylon Revisited: Isaiah 21 Author: Gordon Franz MA Category: Contemporary Issues Created: 06 October 2010 …. Introduction During the First Gulf War - Operation Desert Storm - Saddam Hussein was brought to the forefront of world events. Students of Bible prophecy asked, “What, if anything, does he or Iraq have to do with prophetic events?” Passages concerning Babylon were studied to see where Saddam Hussein, or Iraq for that matter, might fit into a particular prophetic scheme. One passage which deals with the fall of Babylon is Isaiah 21. Verse 9 states, “Babylon is fallen, is fallen! And all the carved images of her gods He has broken to the ground.” I would like to re-examine this passage of Scripture and ask the question, “Was this passage fulfilled, or even partially fulfilled during Operation Desert Storm?” (as some prophecy teachers suggest), or, “Was the passage actually fulfilled in Isaiah’s day?” One of the best-selling books on the place of Babylon in prophecy during the First Gulf War was The Rise of Babylon by Dr. Charles Dyer. It is interesting that Dr. Dyer never addressed this passage in the book, nor does he address it in his follow-up book, World News and Bible Prophecy. Noah Hutching, the radio pastor for Southwest Radio Church in Oklahoma quoted Isaiah 21:9 in his book The Persian Gulf Crisis and the Final Fall of Babylon (1990: 27). Yet surprisingly, in the chapter entitled “Isaiah Against Babylon” (chapter 9), he only discusses Isaiah 13 and ignores completely chapter 21. Other popular prophecy teachers did address this chapter. J. R. Church, in his prophetic magazine Prophecy in the News, states: “While researching the prophets for their perspective on the Iraqi invasion of Kuwait, we came across Isaiah’s prediction of doom upon the ‘desert of the sea’ (Isaiah 21). The description fits the Persian Gulf nations perfectly” (1990: 1). He goes on to identify the “lion” in verse 8 with Great Britain because the British Petroleum Company was given half of the oil rights in Kuwait (1990: 1). At the end of the article he predicted (prior to Operation Desert Storm) that “during the upcoming war with Iraq, Israel will become involved and occupy Jordan, Lebanon, and Syria. When Israel destroys Damascus, Russia will retaliate. The U.S.S.R. has a 20-year defense treaty with Syria, promising to come to Syria’s aid in case of attack. The eventual Israeli invasion of Syria will precipitate Russian involvement. Ezekiel called this the Battle of Gog and Magog” (1990: 4). Apparently Rev. Church has not consulted Dr. Edwin Yamauchi’s excellent work (1982) on the proper identification of Gog and Magog! And, with 20-20 hindsight, his predictions were not fulfilled. Another popular prophecy teacher, Dr. Robert Lindsted, in his book Certainty of Bible Prophecy had a little more to say about this chapter. In his chapter entitled “Saddam Hussein, The Persian Gulf, and the End Times” written just prior to Operation Desert Storm, he speculated that the “chariot of men” in verse 9 are the Israeli manufactured “Merkavah” tanks, the word meaning chariot (1990: 21-22). He goes on to quote a bit more of the verse “Babylon is fallen, is fallen” and suggested “again again, two fallings, one an ancient one under the Medes and Persians, and another which could be just around the corner” (1991: 22). Interestingly, he does not quote or comment on the last part of the verse which deals with the smashing of idols. Students of Bible prophecy have generally overlooked an important tool for understanding this chapter; mainly, the archaeologist’s spade. Archaeology has a direct bearing on this passage from two different angles. First, there are ancient inscriptions that give first hand accounts, or historical reflections, of the fall of Babylon in 689 BC. Second, there is confirmation of this destruction by the German excavation at the beginning of the 20th century. With this, let us turn our attention to Isaiah 21. The Context of Isaiah 21 This chapter falls within the “Burden against the nations” section of the book of Isaiah (Isaiah 13-23). It was pronounced by Isaiah around 713 BC, just prior to the “14th year of the reign of King Hezekiah” (713/12 BC), in an attempt to influence Judean foreign policy. It seemed that a group within the “State Department” of Judah, led by Prime Minister Shebna (the royal steward), wanted to join an anti-Assyrian coalition of surrounding nations, lead by Merodah-baladan of Babylon. Isaiah tried to point out the futility of trusting in these foreign powers. He predicted that they would all soon be destroyed. He encouraged Hezekiah to trust only in the LORD for deliverance (Franz 1987: 28-30). Possibilities for Historical Fulfillment There are several candidates for the fulfillment of this passage in the history of ancient Babylon. The older commentaries stated that this was fulfilled when Cyrus captured Babylon in 539 BC. In fact, the Septuagint, the Greek translation of the Hebrew Bible, translates verse 2 as, “Against me are the Elamites, and the princes of the Persians are coming against me.” The “banquet” in verse 5 was seen as Belshazzar’s feast the night of the fall of Babylon. However, when Cyrus entered Babylon he did not treat the carved images the way it was described in verse 9. In fact, “on the contrary, we are expressly assured that his entrance, save for the attack on the palace in which Belshazzar was slain, was a peaceful one, and that there was no cessation whatever of the temple worship” (Bautflower 1930: 148-149). Another possibility is Sargon II’s campaign against Merodah-baladan in 710 BC. This possibility was first suggested by the Assyriologist George Smith and expanded on by Kleinert. George Adam Smith follows this idea in his commentary on Isaiah (nd: 1:201-204). More recently, John Hayes and Stuart Irvine, in their commentary on Isaiah, likewise adapted this view (1987: 271-276). This view, however, also has problems. The entrance of Sargon II into Babylon to assume the throne in 709 BC is described in the Assyrian sources as quite peaceful. Joan Oates in her book on Babylon states: “The cities of northern Babylonia are alleged to have welcomed the Assyrian king, throwing open their gates ‘with great rejoicing’” (1991: 116). Sargon II boastfully inscribed on the wall of his palace in Khorsabad: “Into Babylon, the city of the lord of the gods, joyfully I entered, in gladness of heart, and with a beaming countenance. I grasped the hand(s) of the great lord Marduk, and made pilgrimage (lit., completed the march) to the ‘House of the New Year’s Feast’” (ARAB 2:35). Hardly the way Isaiah described it! The best candidate is Sennacherib’s conquest of the city in 689 BC. When Sargon II died in battle in 705 BC [sic], his son Sennacherib ascended to the throne. In so doing, he assumed the kingship of Babylon as well. In 703 BC, Marduk-zakir-shumi II seized the throne of Babylon. Soon after, Merodah-baladan made a bid for the throne as well. Sennacherib turned his attention on him and he fled to the marshes. A Babylonian puppet, Bel-ibni, was installed as king. He lasted several years until he was replaced by Sennacherib’s son, Assur-nadin-shumi, who ruled in relative peace for about six years (699-694 BC). In 694 BC, Sennacherib launched a daring campaign against the Chaldeans on the western frontier of Elam. While Sennacherib’s forces were engaged near the Persian Gulf, some Elamites made a bold “end-run” and captured Sennacherib’s son at Sippar. The son was never heard from again, so it is assumed he was murdered by the Elamites. Mackey’s comment: No, Ashur nadin shumi was the ill-fated “Holofernes” of the Book of Judith and was also the treacherous Nadin (or Nadab) of Tobit 14:10. Gordon Franz continues: An Elamite puppet, Nergal-ushezib, was placed on the throne of Babylon (694 BC). The Assyrians removed him on their way back to Nineveh several months later. A certain Mushezib-Marduk seized the throne with Aramaean support. This support prompted the new king and his Elamite alliance, paid for with silver, gold, and precious stones from the treasuries of the temples in Babylon, to attack Assyria. A major battle ensued at Halule on the Tigris River. The outcome of the battle depends on whose account you believe. Sennacherib boasted a victory with 150,000 of the enemy dead. The Babylonian Chronicles said the Assyrians retreated. The fact that Sennacherib did not continue the attack suggests that he suffered a reversal so he had to regroup. In 690 BC, he returned to lay siege against Babylon (Oates 1991: 116-119). The Bivian Inscription described the fall of Babylon in 689 BC in these terms. “In a second campaign of mine I advanced swiftly against Babylon, upon whose conquest I had determined. Like the on-coming of a storm I broke loose, and overwhelmed it like a hurricane. I completely invested that city, with mines and engines my hands [took the city]. The plunder ...... his powerful ..... whether small or great, I left none. With their corpses I filled the city squares (wide places). Shuzubu, king of Babylonia, together with his family and his [nobles], I carried off alive into my land. The wealth of that city, - silver, gold, precious stones, property and goods, I doled out (counted into the hands of) to my people and they made it their own. The gods dwelling therein, - the hands of my people took them, and they smashed them. Their property and goods they seized” (ARAB 2:151-152). That is exactly what Isaiah “saw” in verse 9. In fact, A. A. Macintosh points out, “the Assyrian word used for ‘broke them in pieces’ (ushabbiruma) is ‘radically identical to the shbr of verse 9’” (1980: 72). It was as if Isaiah “saw” (prophetically) an advance copy of the “Nineveh News” with the headlines blaring “Babylonian Gods Smashed, Assyrian Army Victorious Over Babylonia” and he lifted the words right off the page and placed them in his book. You’ll pardon the pun, but this prophecy was literally fulfilled to the letter! Sennacherib goes on to describe the total destruction of Babylon in these terms: “The city and (its) houses, from the foundation to its top, I destroyed, I devastated, I burned with fire. The wall and outer wall, temples and gods, temple towers of bricks and earth, as many as there were, I razed and dumped them into the Arahtu Canal. Through the midst of that city I dug canals, I flooded its site (lit., ground) with water, and the very foundations thereof (lit., the structure of its foundation) I destroyed. I made its destruction more complete than that by a flood. That in days to come the site of that city, and (its) temples and gods, might not be remembered, I completely blotted it out with (floods) of water and made it like a meadow” (ARAB 2:152). Is it any wonder that Isaiah predicted the destruction of Babylon in similar words? “And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, will be as when God overthrew Sodom and Gomorrah. It will never be inhabited, nor will it be settled from generation to generation ...” (13: 19-20a). He later wrote, “’for I will rise up against them,’ says the LORD of Hosts, ‘and cut off from Babylon the name and remnant, and offspring and posterity,’ says the LORD. ‘I will also make it a possession for porcupine, and marshes of muddy water; I will sweep it with the broom of destruction,’ says the LORD of Host” (14: 22-23). That is exactly what happened in 689 BC! Esarhaddon, after building a new city of Babylon eight years later, reflected on what happened during his father’s reign. He comments that the Arahtu overflowed and turned the city into ruins, and became a wasteland. Reeds and poplars grew in the abandoned city, while birds and fish lived there. The gods and goddesses of Babylon left their shrines and went up to heaven and the people fled for unknown lands (Brinkman 1983: 39). However, nowhere does he mention the devastating deeds of his father. Brinkman concludes that the purpose of this is that, “within a narrative structured around divine involvement in human affairs, the former debasement of the city and its abandonment by god and man acted as a perfect literary foil for its glorious resurrection under Esarhaddon and the restoration of its exiled deities and citizens” (1983: 42). Nabonidus, the king of Babylon from 555-539 BC [sic], reflected on Sennacherib’s deeds in these words. “[Against Akkad] he (i.e. Sennacherib) had evil intentions, he thought out crimes [agai]nst the country (Babylon), [he had] no mercy for the inhabitants of the co[untry]. With evil intentions against Babylon he let its sanctuaries fall in disrepair, disturbed the(ir) foundation outlines and let the cultic rites fall into oblivion. He (even) led the princely Marduk away and brought (him) into Ashur” (ANET 309). In the footnote on “disturbed their foundation outline”, the meaning is “Lit.: ‘to blot out; (suhhu). This seems to have been done to make it impossible to retrace the outlines of the original foundation-walls and therefore to rebuild the sanctuary.” …. Some students of Bible prophecy might question whether this destruction was a literal fulfillment of the words of Isaiah. He said God would overthrow Babylon like Sodom and Gomorrah and it would never be inhabited again. After all, Esarhaddon rebuilt the city only eight years later. I think an archaeologist would understand this better than most. We know that when a city is destroyed by a military campaign or natural calamities it falls into ruins. When someone comes back to rebuild the city, they either fix up the previous buildings, if there is anything left, or reuse the stones that may be scattered on the surface to build an entirely new city. When Esarhaddon surveyed what used to be Babylon he found an uninhabited marshy area with some ruins of houses and palaces inhabited by wildlife. The city that he built was a completely new city on top of the previous one. So Isaiah, in truth, could say, “Babylon ... will be as when God overthrew Sodom and Gomorrah. It will never be inhabited, nor will it be settled from generation to generation.” And, “I will also make it a possession for the porcupine, and marshes of muddy water.” The city that Sennacherib destroyed was completely covered over when Esarhaddon rebuilt it so that level was never inhabited again. Esarhaddon built a completely new city on top of the marshy ruins of the old one. The words of Isaiah were literally fulfilled. I do not believe there is any need to speculate whether Saddam Hussein is in any of these passages. They were already fulfilled in Isaiah’s day. ….

Sargon II aspiring to be the new Nimrod whom we know as Sargon I of Akkad

by Damien F. Mackey But, was the city of Babylon also situated in southern Mesopotamia? One thing appears to be certain. Babylon was situated in the land of Shinar, because (Daniel 1:2): “And the Lord delivered Jehoiakim king of Judah into [Nebuchednezzar, king of Babylon’s] hand, along with some of the articles from the Temple of God. These he carried off to the temple of his god in Shinar and put in the treasure house of his god”. But, was the city of Babylon also situated in southern Mesopotamia? Dr. W. F. Albright, though a conventional scholar, defied tradition by identifying the land of Shinar in the region of Hana (“Shinar-Šanḡar and Its Monarch Amraphel”, AJSLL, Vol. 40, no. 2, 1924). https://en.wikipedia.org/wiki/Kingdom_of_Khana “The Kingdom of Khana or Kingdom of Hana (late 18th century BC – mid-17th century BC) was the Syrian kingdom from Hana Land in the middle Euphrates region north of Mari, which included the ancient city of Terqa”. Terqa was located near the mouth of the Khabur river, thus being a trade hub on the Euphrates and Khabur rivers. This area I believe approximates to the land of Shinar, the “country of two rivers”. Now, we really appear to be getting somewhere. For, when the Jews went into Babylonian Exile, the prophet Ezekiel encountered them at the Chebar river, as he tells at the beginning (Ezekiel 1:1; cf. 3:15): “In my thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Chebar River, the heavens were opened and I saw visions of God”. Surely the Chebar - unknown in the “Babylon” region of southern Mesopotamia - can only be the Khabur river. And, indeed, this was an older commentary opinion: https://en.wikipedia.org/wiki/Tel_Abib#:~:text=Location,in%20what%20is%20now%20Syria “The Kebar or Chebar Canal (or River) is the setting of several important scenes of the Book of Ezekiel, including the opening verses. The book refers to this river eight times in total. …. Some older biblical commentaries identified the Chebar with the Khabur River in what is now Syria”. This now means that we must be in the approximate region of the real Babylon in the land of Shinar. “By the rivers of Babylon we sat and wept when we remembered Zion. There on the poplars we hung our harps …”. (Psalm 136:1-2 Douay; 137:1-2 NIV). W. F. Albright ostensibly made easier the geographical task by reducing Nimrod’s early cities from four to three. While the biblical text, as it stands, reads (Genesis 10:10): “And the beginning of [Nimrod’s] kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar”, Dr. Albright, ingeniously, with a slight tweaking of the Masoretic, translated Calneh as “all of them”. Now, all of Babel, Erech and Akkad (without any Calneh) were in the land of Shinar. Clever on the part of W.F. Albright, but wrong, I think. For Calneh (Calno) is referred to several times in the Bible, its approximate location being fairly tightly circumscribed with it being linked by Ezekiel (27:23) to Haran; by Sennacherib (in Isaiah (10:9) to Carchemish; and by Amos (6:2) to Hamath. Nimrod ‘the Great’ and his early cities “Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the Lord. Therefore it is said, ‘Like Nimrod a mighty hunter before the Lord’.” Genesis 10:8-9 Many scholars have tried their hand at historically identifying the biblical Nimrod. Dr. David Rohl’s suggested Enmerkar (“Nmr the Hunter”) may be correct. Enmerkar was an early king of Uruk, which could be Nimrod’s “Erech”, so long as the famous Uruk in southern Mesopotamia is not intended. Dr. David Livingston (I presume) has identified Nimrod with the semi-legendary Gilgamesh, also a king of Uruk, who is reputed to have built walls at Uruk. http://www.davelivingston.com/nimrod.htm (i) Erech A possible candidate for Nimrod’s Erech, then, may be Terqa (t-Erqa), an ancient capital which, as we read, was in the environs of Shinar. Terqa was notable for its walls: https://www.terqa.org/pages/10.html#:~:text=The%20City%20Walls “If one could typify the impact of the size and scope of the ancient city of Terqa in one image, it would have to be the sight of the massive defensive rings surrounding the city – 60 acres of land surrounded by three concentric, solid masonry walls, 60 feet thick, with an additional 60 foot wide moat encircling the outer ring: these are extraordinary dimensions by any standard. So wide were these walls, that the outer ring possessed a passageway to allow for circulation along its perimeter. The date of construction for these extraordinary defenses, supported by Carbon 14 determinations as well as by the ceramic sequences, is indicated at 3000 B.C. for the inner wall, followed in turn by the middle and outer walls at one century intervals. This makes the walls of Terqa among the largest, oldest, tallest and most complex monuments in the Near East”. While the real Nimrod may be a composite of such semi-legendary characters as Enmerkar and Gilgamesh, the most likely full-bodied tyrant-king for him would be, as various scholars have concluded: Sargon the Great of Akkad. I would enlarge on this, though, by modifying the Akkadian dynasty and identifying Sargon with his supposed grandson, the similarly great Naram-Sin, as well as with Shar kali sharri, and, biblically, with “Amraphel … king of Shinar” (Genesis 14:1). Amraphel was for long (but wrongly) thought to be Hammurabi king of Babylon. Despite the greatness of the Akkadian so-called dynasty, and its fame down through the ages, it is poorly attested stratigraphically. As I have written previously: The long Akkadian empire phase of history (c. 2350-2150 BC), so admired by subsequent rulers and generations, is remarkably lacking in archaeological data. ….: “The Akkadian kings were extensive builders, so why, then, so few traces of their work? Not to mention, where is their capital city of Akkad? The Ur III founder, Ur-Nammu, built a wall at Ur. Not a trace remains”. But here I want to highlight the enormity of the problem. Archaeologists have actually failed to identify a specific pottery for the Akkadian era! This is, of course, quite understandable given that they (indeed, we) have been expecting to discover the heart of the Akkadian kingdom in Lower Mesopotamia. [End of quote] “Not to mention, where is their capital city of Akkad?” So, let us identify emperor Nimrod’s Akkad, not found by archaeologists to this day. (ii) Akkad (Agade) What do we know about Akkad? Well, the mighty Sargon of Akkad (Nimrod himself?) tells in an Inscription that ships (read reed boats) from Magan and Meluḫḫa docked in the Quay of Akkad: ‘The ships from Meluhha the ships from Magan the ships from Dilmun he made tie-up alongside the quay of Akkad’. Magan and Meluḫḫa in the Assyrian records are, respectively, Egypt and Ethiopia. But, for Akkadian times, historians strangely (due to wrong geography and other things) identify them differently, as, say, respectively, Oman - in the Persian Gulf (their Sumer region) - and the Indus Valley. Egypt’s maritime trade with NW Syria was on the Mediterranean. So I looked around the area and found, roughly in line with Carchemish, the famous port city of Ugarit. Nimrod would have needed a port city if he were to embark upon important Mediterranean trade. And here may be the clincher. Another name for Ugarit (used by the Egyptians) was IKAT (very close to Akkad). Nimrod’s city of Akkad was, I believe, a Mediterranean port city, and it - contrary to Dr. Albright (his Calneh theory) - was not actually situated in the land of Shinar. Nimrod did not necessarily found any of these ancient sites, but he built upon them. All of my four (i-iv) proposed candidates (tentative or otherwise) for Nimrod’s first cities will be sites going right back to (with the possible exception of Terqa) the agricultural and farming age (Neolithic) - appropriate to Noah and his descendants. My four choices were all strategic ancient capitals, key strongholds and trade locations. First humanity, coming away from the mountain of the Ark’s landing, Karaca dağ, would have arrived at early sites such as Göbekli Tepe; Ur; and Haran; and would then have moved off from there in all directions. The Cretans from Anatolia, for instance, quickly became a technologically advanced sea-faring people. The land of Shinar, with its waters, early loomed as an attractive prospect. Shem, who no longer appears textually linked to brothers Ham and Japheth, may well have been an eye-witness to the Babel incident that he has recorded (Genesis 11:1-10): “This is the toledôt of Shem”. But it needs to be understood that, prior to this famous event, humanity may already have been divided up into nations and languages (cf. Genesis 10:31-32). Perhaps Ham had already gone to Egypt, “the land of Ham” (Psalm 105:22 Douay), and his son, Cush, to Ethiopia (Kush). Dr. John Osgood has made a very interesting video on: Into Africa - The True History of Man - John Osgood https://www.youtube.com/watch?v=YgAeRFNOOhM Southern Mesopotamia was apparently not yet habitable due to the Flood water levels. There are some intriguing debates amongst Creationists, including Dr. John Osgood and Kenneth Griffith (co-discoverer of Noah’s mountain as Karaca dağ), on southern and central Mesopotamia at this early time. Their contributions can be read at: https://answersresearchjournal.org/tower-of-babel/where-is-tower-babel-reply/ (iii and iv) Babel and Calneh Here, I shall be pinning a lot on the Septuagint version of Isaiah 10:9, which differs appreciably from the usual version according to which: ‘Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus?’ These boastful words by the all-conquering Assyrian king Sargon II (Sennacherib) are translated somewhat differently in the Septuagint, with a clue to the Tower of Babel: ‘Have I not taken the country above Babylon and Chalanes, where the Tower was built?’ The name ‘Chalanes’ here is simply one of those several biblical variations for Nimrod’s Calneh, along with ‘Calno’ (above), and ‘Canneh’ (Ezekiel 27:23). Two vital points arise from this Septuagint verse. Firstly, by substituting the usual Carchemish with Babylon, the text may be telling us exactly where Babylon was. It was Carchemish. Appropriately, Carchemish lies on a river, the Euphrates, and is situated in the approximate region of Shinar. We know from Daniel 1:2 that Babylon was in Shinar. https://www.jewishencyclopedia.com/articles/4027-carchemish “[Carchemish’s] importance seems to have been based on its situation at the end of the most direct route from the mouth of the Orontes to the Euphrates and to Harran”. One of Babylon’s ancient names was, in fact, Šanḫara (= Shinar). Thus Rita Francia: (3) The Name of Babylon in Hittite Texts - Kasion 2 FS de Martino | Rita Francia - Academia.edu Carchemish, which had treaty relationships with Ugarit (my Akkad), had a name which I think comes linguistically close to a common ancient name for Babylon(ia): Karduniash. The meaning of this last name is not really known. I have tentatively identified Karduniash also with the famous, but not firmly located, capital city of Tarhuntašša. “Apparently, it was Sargon’s intention that Karkemish would become more than a mere provincial capital, i.e., simply the seat of an Assyrian governor. Rather, because of its glorious past and strategic position, Karkemish was fully entitled to become a sort of western capital of the Assyrian Empire …”. Gianni Marchesi Sargon II (Sennacherib) of Assyria initially had great plans for the famous Carchemish, according to Gianni Marchesi (2019, pp. 15-16): A New Historical Inscription of Sargon II from Karkemish (3) A New Historical Inscription of Sargon II from Karkemish [CORRECTED ONLINE VERSION] | Gianni Marchesi - Academia.edu …. In Karkemish, Sargon built not just a dwelling for his provincial governor, but a true royal palace where he stayed for a time and received tribute. In this connection, note the reference to the planting of what appears to be a botanical garden, an essential component of any Assyrian royal palace. Finally, the inauguration ceremony of his palace at Karkemish recalls well the inauguration cerimonies [sic]of Sargon’s palaces in the great Assyrian capitals of Kalhu and Dur-Sharrukenu. All this is quite telling of the great importance that Sargon attributed to Karkemish, putting the city on the Euphrates in a very special position. Apparently, it was Sargon’s intention that Karkemish would become more than a mere provincial capital, i.e., simply the seat of an Assyrian governor. Rather, because of its glorious past and strategic position, Karkemish was fully entitled to become a sort of western capital of the Assyrian Empire: a perfect place in which to display the grandeur of Assyria, and from which to control the western and north-western territories of the Empire. …. [End of quote] Archaeologists have identified a megaflood in the region - much later than the Noachic Flood, of course - which they have put down to climate change. But might not this flood which overwhelmed the region, including Carchemish’s ‘outer town’ of Jerablus (Tahtani), have been the work of the vindictive Sargon II (Sennacherib) who tells us that, regarding Babylon: ‘I devastated it with water so that it became a mere meadow’?: https://www.worldhistory.org/article/745/the-mutual-destruction-of-sennacherib--babylon/ I swiftly marched to Babylon which I was intent upon conquering. I blew like the onrush of a hurricane …. I completely surrounded it and captured it by breaching and scaling the walls. I did not spare his mighty warriors, young or old, but filled the city square with their corpses...I turned over to my men to keep the property of that city, silver, gold, gems, all the moveable goods. My men took hold of the statues of the gods in the city and smashed them. They took possession of the property of the gods. …. The city and houses I completely destroyed from foundations to roof and set fire to them. I tore down both inner and outer city walls, temples, temple-towers made of brick and clay - as many as there were - and threw everything into the Arahtu canal. I dug a ditch inside the city and thereby levelled off the earth on its site with water. I destroyed even the outline of its foundations. I flattened it more than any flood could have done. In order that the site of that city and its temples would never be remembered, I devastated it with water so that it became a mere meadow (Nagle, 26). “There on the poplars we hung our harps …”. We read in this report on Carchemish: https://dn790009.ca.archive.org/0/items/carchemishreport03brituoft/carchemishreport03brituoft.pdf “In the mass of debris against slabs B. 22 a and h there were charred pieces of poles, round in section, of a lightgrained wood resembling poplar; some of them were tilted up against the wall, others lay parallel to it. These must have been roofing-poles”. Secondly, the way the Septuagint verse is worded, the Tower was built at “Chalanes”, not Babylon. This may be just a matter of the original wording being re-arranged, with Calno usually preceding Carchemish, whereas the Septuagint version has ‘Babylon and Chalanes, where the Tower was built’. Or, was it that the Tower was actually built in Calneh, and that Carchemish (original name?) became known as Babel (Babylon) afterwards due to its being the leading city of the Shinar region? Just a thought. But why I ask this question is because King Nebuchadnezzar of Babylon (c. 600 BC, conventional dating) will later appear to identify Borsippa, rather than Babylon, as the place of the Tower – which might also suggest, for the true location of Calneh, a Shinar(ian) Borsippa. The similarly named (phonetically) trio Borsippa (not on map – 11 miles SW of Babylon), Sippar and Nippur are thought to have lain in fairly close proximity to Babylon in southern Mesopotamia. Interestingly, the uncertain (in that southern Mesopotamian region) Calneh has been traditionally connected with Nippur: https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/calneh “At present there is no acceptable identification of Calneh, although the other cities mentioned together with it in Genesis are known from Akkadian inscriptions. No identification of Calneh can be made on the basis of the "land of Shinar," which serves in this instance, as elsewhere in the Bible, as a synonym for Babylonia (cf. Yoma 10a, which identifies Calneh with נופר, i.e., the modern Tell Nuffar, ancient Nippur, connecting this name with נינפי, i.e., nymphe; the Greek equivalent of the Hebrew כַּלָה, kallah, "bride")”. Nippur, Borsippa, are regarded as being sacred cities dependent upon Babylon with no independent hegemony, never the seat of a regional power. Could ‘they’ be the same? And could they (it) equate to Nimrod’s Calneh? Here is what King Nebuchednezzar said about the Tower at Borsippa. It reads very much like Nimrod’s effort: https://armstronginstitute.org/125-nebuchadnezzars-tower-of-babel …. One thing Nebuchadnezzar isn’t generally known for, though, is a link with the tower of Babel—the attempt by Nimrod to build a tower up to heaven, dashed by God’s confounding of the languages (Genesis 11). A small handful of artifacts, however, help show an interesting link between Nebuchadnezzar and the biblical colossus. Birs Cylinders The Birs Cylinders are a series of clay cylinders dating to c. 600 b.c.e., discovered by Sir Henry Rawlinson during the mid-19th century at the Babylonian site of Borsippa. The cylinders, bearing parallel inscriptions, were found inserted into the walls of a massive, heavily damaged tower at the site. This tower—a type of the famous Mesopotamian religious ziggurats—had been heavily repaired during the reign of King Nebuchadnezzar. Bricks were found around the site, having been stamped with the name of the king. And the wall cylinders had an interesting story to tell. Rawlinson (known as the father of Assyriology) translated the inscriptions as follows: I am Nebuchadnezzar, King of Babylon … my great lord has established me in strength, and has urged me to repair his buildings … the Tower of Babylon, I have made and finished … the Tower of Borsippa had been built by a former king. He had completed 42 [cubits?], but he did not finish its head; from the lapse of time it had become ruined … the rain and wet had penetrated into the brickwork; the casing of burnt brick had bulged out … Merodach, my great lord, inclined my heart to repair the building. I did not change its site, nor did I destroy its foundation platform; but, in a fortunate month, and upon an auspicious day, I undertook the rebuilding … I set my hand to build it up, and to finish its summit. As it had been in ancient times, so I built up its structure …. As translated above, Nebuchadnezzar literally calls this monument the Tower of Babylon. (“Babylon” is interchangeable with Babel.) He describes this tower as an important ancient Babylonian edifice built by a “former king” that, for some reason or other, the workers stopped short in finishing—they “did not finish its head.” Why not? Some clue could be taken from the second name Nebuchadnezzar gives for this tower: the Tower of Borsippa. Borsippa literally means tongue tower, thus providing a link to language. Surely a significant linguistic event must have happened in order for Borsippa to receive its unique name? The Bible—as well as early secular histories—provide the explanation. There is another translation of this text that is even more direct in language. This one comes from Rawlinson’s contemporary Assyriologist, Julius Oppert. He translates a couple of lines slightly differently: … the most ancient monument of Babylon; I built and finished it … A former king built it—they reckon 42 ages [ago]—but he did not complete its head. Since a remote time, people had abandoned it without order expressing their words …. This translation calls this massive, unfinished tower the most ancient monument of Babylon. This fits squarely with the tower of Babel (Genesis 10:10; 11:4). And, if indeed more accurate, it provides an even stronger link to the language “phenomenon” at the tower of Babel, stating that sometime during this original building project the people had “abandoned it without order expressing their words.” Was this, then, the reason that the tower was named Borsippa—because a great “Babel” of “unordered words” led to the abandonment of the project? And what caused such a linguistic phenomenon, that such a rich and luxurious tower would be built and then abandoned, with only its upper “head” left to finish? …. [End of quotes] Nimrod’s Calneh has proven somewhat troublesome for commentators. Taking Isaiah’s seemingly close association of Calneh with Babylon-Carchemish (10:9 Septuagint), and considering that it may be the original Borsippa-Nippur, then I would connect it with the almost identically named (as Borsippa) site of Til Barsip. Til Barsip (modern Tall al-Ahmar) was located about 20 kilometres south of Carchemish, which, situationally, accords very well with the conventional Borsippa (Birs Nimrud), which is located about 11 miles SW of Babylon. And both Til Barsip and Birs Nimrud are to be found to the east of the Euphrates River. Borsippa was closely connected with Babylon:https://en.wikipedia.org/wiki/Borsippa “Borsippa is mentioned, usually in connection with Babylon, in texts from the Third Dynasty of Ur through the Seleucid Empire and even in early Islamic texts”. Akkadian culture Before proceeding to a consideration of the Babel incident itself, I need to return briefly to these phenomena: “The Akkadian kings were extensive builders, so why, then, so few traces of their work? Not to mention, where is their capital city of Akkad? Hopefully the second of these questions has now been answered (ii) Akkad (Agade) above. As to the first question, part of the answer may be that (as also argued above) the Akkadian dynasty - whilst being mighty and famous - was by no means as lengthy as is thought, with duplication (triplication?) occurring in the lists. As to the worrying lack of a stratigraphical culture, this may be due to chronological miscalculation. I have proposed that the brilliant Halaf culture (c. 6500-5500 BC, conventional dating), geographically most appropriate for the empire of Nimrod (including Nineveh, see map below) needs to be massively re-dated (lowered by some 4000 to 3000 years) to impact upon the Akkadian era (c. 2300 BC, conventional dating). Globalisation of the Babel Incident Shem writes in his toledôt history (Genesis 11:1-10): Now the whole world had one language and a common speech. As people moved eastward, they found a plain in Shinar and settled there. They said to each other, ‘Come, let’s make bricks and bake them thoroughly’. They used brick instead of stone, and tar for mortar. Then they said, ‘Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth’. But the Lord came down to see the city and the tower the people were building. The Lord said, ‘If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other’. So the Lord scattered them from there over all the earth, and they stopped building the city. That is why it was called Babel—because there the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth. This is the account [toledôt] of Shem’s family line. As with the interpretation of any parts of early Genesis, idiom, original language, scribal methods, ancient customs, etc., all have to be taken into consideration. Idiom will be important here. Conservative scholars have a tendency to globalise the Flood and Babel incidents, with phrases such as “the whole earth” meaning for them the globe, and including everybody. The biblical scribes tended to think more locally. The whole earth, in the case of the Babel incident, for instance, could simply mean the whole region of Shinar. Nor is Babel probably all about language as tends to be concluded. Sam Boyd, finding similar sentiments to the Babel account in Sargon II’s Dūr-Šarrukīn Cylinder Inscription, has suggested that the point of the story is, not about a single language, but about speaking in harmony. In other words, the tyrant Nimrod had instigated a program to which his obedient (terrified?) subjects had conformed, as one. “Sargon's Dūr-Šarrukīn Cylinder Inscription and Language Ideology: A Reconsideration and Connection to Genesis 11:1-9”: (6) Sargon's Dūr-Šarrukīn Cylinder Inscription and Language Ideology: A Reconsideration and Connection to Genesis 11:1-9 | Sam Boyd - Academia.edu Sam Boyd writes: …. One of the foremost pieces of evidence in this discussion has been Sargon II’s Dūr-Šarrukīn cylinder inscription, in which he mentions the role of administrators and overseers in an attempt to consolidate his empire and allegedly to impose “one mouth” (pâ ištēn) on rebellious groups. The passage that has gained particular attention is the following, with phrases that will be important in the analysis below translated in boldface: …. Subjects of the four regions, foreign people, of non-harmonious speech, dwellers of mountains and lands, as many as the light of the gods, lord of all, guides, whom, by the order of Assur my lord, with the power of my scepter, I plundered. I made them act in concert, and I settled them in its (Dūr-Šarrukīn’s) midst. Natives of Assyria, masters of every craft, I dispatched them as overseers and officials to teach correct behavior, namely fear of god and king. …. … I claim that Genesis 11:1–9 is not a story about language, and rather that the idioms that have been translated as such concern political action and the authority to govern. I am not the first to argue so, noting especially Christoph Uehlinger’s groundbreaking 1990 study Weltreich und “eine Rede,” and works as old as Campegius Vitringa’s 17th century dissertation De confusione linguarum. …. Moreover, my explanation both uses more of a political than a personal lens than Virtringa’s interpretation, and makes better exegetical sense of Genesis 11:7 in particular. …. … Neo-Assyrian kings not only developed rhetoric, imagery, and literary and artistic motifs to provide justification to expand and to organize the empire, but, in doing so, also met with resistance. For example, texts from Sargon II’s time indicate a dissatisfaction with the king’s building campaign, specifically the Weidner Chronicle from Babylon. Several key elements of criticism correspond to themes in Genesis 11:1–9. As Marc Van de Mieroop argues, Assyrian kings had long taken credit for the construction of buildings, but did not ever claim credit for the founding of cities per se. The act of selecting the site for a new capital was the prerogative of the divine realm. In contrast, Sargon claimed credit for the identification of the location of his capital Dūr-Šarrukīn, comparing himself to the sage Adapa in the process, in addition to the construction of the capital buildings (part of a massive building campaign generally). Even the dimensions of the city contained proportions that called to mind his name, ensuring that the “measure of the city walls represents a numerical cryptographic writing of his name.” Yet the founding of the city had cosmological significance as well, and Sargon inscribed the language of creation from the Enūma Eliš in his description of his new capital. Sargon, then, not only created a parallel between himself and Adapa, but between himself and the creative acts of [the god] Marduk. This building act and the rhetoric that accompanied it was met with criticism. As Beate Pongraz-Leisten argues, “founding a new city was considered a primordial act of creation by the gods; when performed by a king, it was regarded as an act of hubris.” Indeed, the Babylonian Weidner Chronicle was likely written in the Neo-Assyrian period, possibly to criticize Sargon II’s building campaign. Given the themes that Uehlinger noted, the criticisms seen in the Weidner Chronicle attacking Sargon’s hubris for taking the divine right of founding a city has obvious correlations to the Tower of Babel episode. Indeed, just as the builders of the tower met with divine wrath, so also Sargon II’s untimely death was interpreted as an act of divine retribution in the “Sin of Sargon.” …. Other political transformations have also been identified during Sargon’s reign according to some scholars, most notably the use of Aramaic as a lingua franca. This innovation and a certain inscription that supposedly attests to it have also been connected to Genesis 11:1–9, as discussed below. …. Sargon II may so have admired Nimrod that he took his name, Sargon (‘True King’), and imposed the language of Aramaïc, as Nimrod may have imposed Akkadian: https://www.nationalgeographic.com/culture/article/king-sargon-akkad#:~:text=Sargon%20sent%20Akkadian%20governors%20to,within%20Mesop “Sargon sent Akkadian governors to rule Sumerian cities and tear down defensive walls. He left the Sumerian religion in place but made Akkadian the official language of all Mesopotamia [sic]. By lowering physical and linguistic barriers and unifying his realm, he promoted commerce both within Mesopotamia and well beyond”.

Sennacherib’s oldest son triplicated

by Damien F. Mackey I have detected a telling X-NADIN-SHUMI name pattern in connection with the rule of ancient Babylon: 1. Sennacherib would place his oldest son, Ashur-nadin-shumi, upon the throne of Babylon. 2. A Ninurta-nadin-shumi would precede Nebuchednezzar so-called I upon the throne of Babylon. 3. Tukulti-Ninurta so-called I’s contemporary, Enlil-nadin-shumi, would take his place upon the throne of Babylon. So what, one might say! Well, in the context of my revision, this all would be the one and the same historical situation. Allow me to explain. A. First Ramifications 1. Sennacherib, conventionally dated to c. 700 BC, placed upon the throne of Babylon his eldest son, Ashur-nadin-shumi, who later dies and is replaced by Esarhaddon, Sennacherib’s youngest ‘son’. D. T. Potts writes: “For reasons which are not entirely clear, as heir presumptive following the abduction (and presumably execution) of his eldest son, Ashur-nadin-shumi, Sennacherib had chosen his youngest son, Esarhaddon, bypassing three older children (see the discussion in Porter 1993: 16ff.)”. (The Archaeology of Elam, p. 274) 2. Ninurta-nadin-shumi, preceding as he does in the king-lists Nebuchednezzar, known as I (c. 1100 BC, conventional dating), on the throne of Babylon, is sometimes wrongly considered to have been the father of this Nebuchednezzar. However, with my identification of: The 1100 BC Nebuchednezzar (4) The 1100 BC Nebuchednezzar | Damien Mackey - Academia.edu with Nebuchednezzar ‘the Great’, who, in turn, was Esarhaddon (see also my): Esarhaddon a tolerable fit for King Nebuchednezzar (5) Esarhaddon a tolerable fit for King Nebuchednezzar | Damien Mackey - Academia.edu then Ninurta-nadin-shumi must merge into Ashur-nadin-shumi, now in c. 700 BC. The sequence in 1. and 2. is consistent: (Sennacherib) X-nadin-shumi Esarhaddon (= Nebuchednezzar) 3. Enlil-nadin-shumi will sit upon the throne of Babylon during the reign of Tukulti-Ninurta (c. 1200 BC, conventional dating), whom I have confidently identified as Sennacherib: Can Tukulti-Ninurta I be king Sennacherib? (5) Can Tukulti-Ninurta I be king Sennacherib? | Damien Mackey - Academia.edu Thus, again, our sequence: Sennacherib (= Tukulti-Ninurta) X-nadin-shumi (Esarhaddon = Nebuchednezzar) C13th/C12th BC Assyro-Babylonia needs to be slid down the time scale and re-located in the C8th BC period. A perfect example of this required chronological adjustment is to be found in the succession of Shutrukid Elamite kings of the supposed C12th BC perfectly paralleling those of the C8th BC, according to what I tabulated in my university thesis, 2007 (Volume One, p. 180): A Revised History of the Era of King Hezekiah of Judah and its Background (5) Thesis 2: A Revised History of the Era of King Hezekiah of Judah and its Background | Damien Mackey - Academia.edu Now, consider further these striking parallels between the C12th BC and the neo-Assyrian period, to be developed below: Table 1: Comparison of the C12th BC (conventional) and C8th BC C12th BC • Some time before Nebuchednezzar I, there reigned in Babylon a Merodach-baladan [I]. • The Elamite kings of this era carried names such as Shutruk-Nahhunte and his son, Kudur-Nahhunte. • Nebuchednezzar I fought a hard battle with a ‘Hulteludish’ (Hultelutush-Inshushinak). C8th BC • The Babylonian ruler for king Sargon II’s first twelve years was a Merodach-baladan [II]. • SargonII/Sennacherib fought against the Elamites, Shutur-Nakhkhunte & Kutir-Nakhkhunte. • Sennacherib had trouble also with a ‘Hallushu’ (Halutush-Inshushinak). Too spectacular I think to be mere coincidence! B. Second Ramifications D. T. Potts (above) is not too far wrong in referring to “the abduction (and presumably execution) of [Sennacherib’s] eldest son, Ashur-nadin-shumi …”. For Ashur-nadin-shumi, the treacherous Nadin (or Nadab) of the Book of Tobit (14:10), was also the “Holofernes” of the Book of Judith, the Assyrian Commander-in-chief, who was indeed “executed”: “Nadin” (Nadab) of Tobit is the “Holofernes” of Judith (5) "Nadin" (Nadab) of Tobit is the "Holofernes" of Judith | Damien Mackey - Academia.edu Now, though, we can add some more to this. “Holofernes”/Nadin was, all at once, Enlil-/Ninurta-/Ashur-nadin-shumi, the oldest son of Tukulti-Ninurta/Sennacherib. Upon his execution, this one-time ruler of Babylon (Isaiah 14:3-27) was succeeded on the throne by Esarhaddon-Nebuchednezzar, with whom there commenced a new dynasty (Chaldean). If Esarhaddon-Nebuchednezzar is to be looked for in the Book of Judith, he can only be “Bagoas”, second to “Holofernes” himself. On this, see e.g. my article: An early glimpse of Nebuchednezzar? (5) An early glimpse of Nebuchednezzar? | Damien Mackey - Academia.edu Sennacherib’s oldest son may, in fact, have been quadruplicated in the person of the ill-fated Sin-nadin-apli, wrongly thought to have been the oldest son of Esarhaddon: https://en.wikipedia.org/wiki/%C5%A0ama%C5%A1-%C5%A1uma-ukin “… the crown prince Sin-nadin-apli. …. Upon the unexpected death of Sin-nadin-apli [the Judith incident?] … the Assyrian court was thrown into upheaval”.

Sennacherib depicted facing Sargon II, or is he facing his co-regent son, Nadin?

by Damien F. Mackey

“Such representations … are found in the palace of Khorsabad, where the co-regent Sennacherib is facing king Sargon”. Gerard Gertoux A history follower of long-standing from Brazil has enthusiastically embraced my Sargon II as Sennacherib thesis in the context of the drama of the Book of Judith. However, an article by Gerard Gertoux: Dating the Sennacherib’s Campaign to Judah (5) Dating the Sennacherib's Campaign to Judah | Gerard GERTOUX - Academia.edu has prompted him to raise some questions with me now about the validity of my university thesis (2007) identification. Thus he has written: Dear “Professor” [sic] Mackey, I hope everything is well with you and yours. I recently read a very interesting academic article titled “Dating the Sennacherib’s Campaign to Judah,” which discusses the possibility of a co-regency between Sargon and Sennacherib, following a synchronization involving other kings from the period of Hezekiah; astrological phenomena; and the analysis of inscriptions and other Assyrian reliefs. All of this adheres to a biblical dating. You might already be aware of this article. However, if it’s not too much trouble, I would greatly appreciate knowing what you think about the article. Is it very or slightly plausible? Your opinion is very important to me. …. He went on to write in his next e-mail (re the Khorsabad and Lachish reliefs): …. Mr. Gertoux … some of his statements made me think: “… Some authors also noted an anomaly (underlined) on line 44 of the inscription: They counted (them) as booty, then one would expect more logically from Sargon the sentence: I have counted (them) as booty (with the co-regency anomaly disappears).” I ask you, how would you explain this anomaly differently? “… On the relief carved (below) representing the siege of Lachish, the central element is the king seated on his throne clearly identified by his tiara and scepter and facing the crown prince. The crown prince was always represented (without exception) on panels or stelae as tall as the king and wearing a diadem with two ribbons behind the head, facing the king wearing the tiara, who also bore the two ribbons behind the head: The identification of the two characters is not a problem because Assyrian art (or Babylonian) is stereotyped: gods, kings, and their subjects are prioritized based on their size, according to conventional representations. When a character next to a king is shown the same size, with a tiara, it is another king and when he is without tiara but with the regalia it is a co-regent, like King Darius (522-486) and Xerxes co-regent (496-475) behind him (below). For example, Shalmaneser III (859-824), king of Assyria, and Marduk-zakir-shumi I (855-819), king of Babylon, shake hands as a sign of alliance and mutual support. On the relief carved of Lachish, the co-regent facing the king, seated on the throne, cannot be Ardu-Mulissu, called Adrammelech in Isaiah 37:58 because the latter has been designated heir only from 698 BCE, 3 years after the new 3rd campaign of Sennacherib as king (not co-regent). Therefore, the king seated on the throne at Lachish is King Sargon facing Sennacherib. On the relief of the siege of Lachish, Sennacherib is on the left and Sargon is on the right as on the relief in the palace of Khorsabad. The epigraph of four lines over Sennacherib (in a label) confirms this identification because it is presented as co-regent (MAN) and not as king (LUGAL) and the other epigraph of three lines over the tent of Sennacherib describes him as king (afterward): The MAN sign, written with 2 nail heads << (like number “20”), later translated sharru “king” into Akkadian, literally means shanû “second”. The usual word used for “king” is not MAN but LUGAL, literally “great man” (both terms are used in Sennacherib’s inscriptions). Sennacherib could not bear the title of king during Sargon’s lifetime, because the latter was considered to be “without rival”, but only the title of viceroy (double or replica of the king). In addition, the term -ma meaning “and” connects one who sits to the one passing booty reviewed (who was King Sargon).” If the character next to Sennacherib was neither Sargon nor Adrammelech, who was it? …. Anyone who reads the entire article will notice numerous other small pieces of evidence. I am not an expert like you, but I trust you and, if possible, I would very much like to hear from you on this matter. My best regards …. My response to these e-mails, in part, was as follows: …. What is to stop him from being Crown Prince and Turtan (general)? Ramses II 'the Great', in my revision, had his talented son, Khaemwaset, as such. Khaemwaset, or Shebitku Khaemwaset, was the “Si’be tartan of Egypt” whom Sargon II chased away in 720 BC (conventional dating). His father was the long-reigning Sabacos, or Psibkhanno Ramses (Ramses II), who gave a gift of horses to Sargon. Sargon called Psibkhanno, "Shilkanni king of Egypt". Historians imagine that this Shilkanni was an Osorkon, but the name fits far better as an Assyrian transliteration of Psibkhanno. We know from the Book of Judith that "Nebuchadnezzar" (= Sargon-Sennacherib) sent ahead of him his Commander-in-Chief, second only to the king himself, against the West. Sargon II did the same sort of thing at the beginning, when he sent his Turtan against Ashdod, which is Lachish (Isaiah 20:1). And we know that the king's second self who goes forth with a massive army in the Book of Judith, “Holofernes”, was “Nadin” (“Nadab”) of the Book of Tobit. This Nadin was the king's oldest son, Ashur nadin shumi: https://en.wikipedia.org/wiki/A%C5%A1%C5%A1ur-n%C4%81din-%C5%A1umi .... After defeating uprisings in 700 BC, Sennacherib named his own son, Aššur-nādin-šumi, as the new king of Babylon. Aššur-nādin-šumi was also titled as māru rēštû, a title that could be interpreted either as the "pre-eminent son" or the "firstborn son". His appointment as King of Babylon and the new title suggests that Aššur-nādin-šumi was being groomed to also follow Sennacherib as the King of Assyria upon his death. Aššur-nādin-šumi being titled as the māru rēštû likely means that he was Sennacherib's crown prince; if it means "pre-eminent" such a title would be befitting only for the crown prince and if it means "firstborn", it also suggests that Aššur-nādin-šumi was the heir as the Assyrians in most cases followed the principle of primogeniture (the oldest son inherits) .... Gerard Gertoux has, in the Abstract to his article, separated certain characters who I think were the same: Abstract. The traditional date of 701 BCE for Sennacherib's campaign to Judah, with the siege of Lachish and Jerusalem and the Battle of Eltekeh, is accepted by historians for many years without notable controversy. However, the inscription of Sargon II, found at Tang-i Var in 1968, requires to date this famous campaign during his 10th campaign, in 712 BCE, implying a coregency with Sennacherib from 714 BCE. Mackey’s comment: That is a long co-regency considering that Assyriologists do not tend to recognise any co-regency there. If Sargon II was Sennacherib, as I have suggested, then the apparently large overlap of reigns becomes irrelevant. Tangi-i Var is only a problem because of the conventional misalignment of Egyptian chronology. Gerard Gertoux continues: A thorough analysis of the annals and the reliefs of Sargon and Sennacherib shows that there was only one campaign in Judah and not two. Mackey’s comment: A thorough analysis of Isaiah shows that there were two. For, what Isaiah says Sennacherib is not going to do, henceforth (in a failed second effort), the Assyrian king had already done in spades during his 3rd campaign (Isaiah 37:33): “And this is what the LORD says about the king of Assyria: ‘His armies will not enter Jerusalem. They will not even shoot an arrow at it. They will not march outside its gates with their shields nor build banks of earth against its walls’.” Gerard Gertoux continues: The Assyrian assault involved the presence of at least six kings (or similar): 1) taking of Ashdod by the Assyrian king Sargon II in his 10th campaign, 2) taking of Lachish by Sennacherib during his 3rd campaign, 3) siege of Jerusalem dated 14th year of Judean King Hezekiah; 4) battle of Eltekeh led by Nubian co-regent Taharqa; 5) under the leadership of King Shabataka during his 1st year of reign; 6) probable disappearance of the Egyptian king Osorkon IV in his 33rd year of reign. This conclusion agrees exactly with the biblical account that states all these events occurred during the 14th year of Judean King Hezekiah dated 712 BCE (2Kings 18:13-17, 19:9; 2Chronicles 32:9; Isaiah 20:1, 36:1, 37:9). Mackey’s comment: Where are we told that Taharqa was at the battle of Eltekeh? Indeed, Taharqa was co-regent with Shabataka (Shebitku), who, as Shebitku Khaemwaset, was Taharqa’s – as Ramses II – very son, Khaemwaset. Ramses II’s son, Shebitku Khaemwaset of the Tang-i Var document, had been the Turtan, Si’be, but later was co-regent with the great Pharaoh. Osorkon belongs to a later period. Gerard Gertoux will come back to the battle of Eltekeh again, about which he will write: …. the Battle of Eltekeh (Joshua 21:23) which can also be dated in 712 BCE. According to the two stelae of Kawa …after the death of Shabaka, his successor Shabataka immediately summoned an army which he placed under the command of his brother Taharqa, a young son of Piye aged 20, to repel Assyrian attack which was threatening. …. But Piye (Piankhi) was actually, again, Taharqa. For, as I noted in my thesis, 2007 (Volume One, p. 384. Emphasis added): …. Now Piye, conventionally considered to have been the first major 25th dynasty pharaoh, and whose beginning of reign (revised) must have been very close to 730 BC (given that he reigned for 31 years), and whose 21st year (Stele) fell during the reign of Tefnakht - had also adopted the name of Usermaatre. Thus Grimal: “[Piankhy] identified himself with the two great rulers who were most represented in the Nubian monuments, Tuthmosis III and Ramesses II, and adopted each of their coronation names: Menkheperre and Usermaatra respectively”. In other words, Piye was an eclectic in regard to early Egyptian history; and this fact may provide us with a certain opportunity for manoeuvring, alter ego wise. Fortunately we do not need to guess who Piye was, because there is a scarab that tells us precisely that Snefer-Ra Piankhi was Tirhakah, much to the puzzlement of Petrie. It reads: “King of Upper and Lower Egypt, Tirhakah, Son of Ra, Piankhi”. …. Piye (Piankhi) Usermaatre was both Taharqa (Tirhakah) and Ramses II Usermaatre. But the mighty Piankhi seriously needs one or more alter egos: The Disappearing Piankhi https://www.academia.edu/108993830/The_Disappearing_Piankhi The one facing Sargon II-Sennacherib The one facing Sargon II-Sennacherib at Khorsabad and Lachish could be either, or both, of the two to whom I referred in my correspondence (above): We know from the Book of Judith that "Nebuchadnezzar" (= Sargon-Sennacherib) sent ahead of him his Commander-in-Chief, second only to the king himself, against the West. Sargon II did the same sort of thing at the beginning, when he sent his Turtan against Ashdod, which is Lachish (Isaiah 20:1). And we know that the king's second self who goes forth with a massive army in the Book of Judith, “Holofernes”, was “Nadin” (“Nadab”) of the Book of Tobit. And he could also be the Turtan of Sennacherib’s first major campaign against Judah (2 Kings 18:17): “And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem”. The likelihood is, I think, that, given that “Holofernes” and his military deeds were well known to the Bethulian Jews, he had been around for quite a while. For thus Judith will say to the Commander-in-Chief (Judith 11:8): ‘For we have heard of your wisdom and skill, and it is reported throughout the whole world that you alone are the best in the whole kingdom, the most informed and the most astounding in military strategy’. That would put the odds very much in favour of “Holofernes” being the Turtan of Sargon II as early as Isaiah 20:1: “In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it”. And he continued on through Sennacherib’s most successful 3rd campaign, and into the later ill-fated one, when he was slain by the hand of Judith, with the consequence that 185,000 horrified Assyrians were routed. “And the Assyrian will fall by a sword not wielded by a man, And a sword not of man will devour him”. Isaiah 31:8