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Studies the invasion of Palestine by Sennacherib from Assyrian annals and biblical accounts including the prophecies of Isaiah.
The invasion of Sennacherib in 701 BCE is a classic issue for both biblical scholars and historians alike. Extant Assyrian, Biblical and even Greek texts all refer to Sennacherib and many different theories have been put forward in attempts to understand the relationship between these various accounts. Despite the rise of new literary-rhetorical criticism in biblical studies, studies tackling the problem of Sennacherib s invasion have been dominated by historical-critical work on the issue and have virtually ignored rhetorical methodology. Against this trend, this book employs both traditional historical-critical methods and newer rhetorical methods in an effort to utilize the biblical texts in a historical reconstruction of this famous Assyrian assault on ancient Judah.
Dr. Gallagher brings together both Biblical and Assyrian sources on Sennacherib's 710 campaign against Judah, Philistia and Phoenicia. Part of the Assyrian materials are new, which enables the author not only to give valuable and fresh insights into the event itself, but also to offer new, carefully supported interpretations of the relevant Isaiah oracles, and of both the Assyrian, and Biblical narratives of Sennacherib's campaign.
"M[atty] has done a good job of surveying the sources, articulating the problems, cataloguing various scholarly opinions, and suggesting possible solutions. THere are frequent summaries, which are very helpful. HIs study can be commended as a place to begin for any one interested in the question of Sennacherib's invasion and what really happened, and I think it goes a long way toward providing an answer to the main problems."Lester L. GRabbe in: THEOLOGISCHE LITERATURZEITUNG 142 (2017), Nr. 9, S. 901 "[...] an interesting historical reconstruction which should inspire historians of Antiquity and biblical scholars."Edward Lipinski in: The Polish Journal of Biblical Research 16, 2017, pp. 62-64
This study offers a reconstruction of Sennacherib’s campaign against Judah and Jerusalem in 701 BC. It contrasts and compares various, partly contradictious readings of this event and challenges established narratives. By giving equal weight to a great variety of different sources, whether literary or archaeological, the author comes to a new and profound understanding of this complex military conflict.
This volume investigates the question of how both Assyria and Judah could remember the war of 701 BCE as their respective victory. Whilst surveying available evidences for historical reconstructions, Paul S. Evans compares the Sennacherib's Third Campaign with the War of 1812 between Canada and the USA as an example of disputed victory from military history. Evans examines Assyrian and biblical texts to evaluate the conflict and argues that rather than being intentionally deceptive in their accounts of the events, both sides had reasons to perceive the war as a victory. This examination of military narratives also illustrates how the fluctuating support for wartime leaders in 1812 is analogous to positive and negative oracles regarding Jerusalem's leadership during the war years. With differing opinions regarding the success of the Sennacherib's Third Campaign, this book presents an interesting discussion of the events and demonstrates how our understanding of the war between Assyria and Judah can be illuminated by military history.
The first to interest me in biblical Palestine were the minimalists. Once I read more on the topic, though, it became obvious that many details concerning biblical Palestine within biblical scholarship, including that of the minimalists, were problematic. Some of these details were described by scholars as "amazing," "miraculous," "senseless," "meaningless," "particularly interesting," "difficult to explain," a "most peculiar anomaly" and even "a ghost no one can get hold of." In addition, there are many details within the Bible and related literature that scholarship of all varieties has simply skipped over. It was a reflex on my part to try to resolve the issues related to such problematic details and omissions. As a puzzler, I feel that there are very reasonable solutions for the many enigmas of biblical scholarship, many of which solutions have been arrived at or deduced within modern archaeology or minimalist and/or modern biblical research. However, these solutions are not amenable to traditional modes of thought and are often at odds with segments of modern or minimalist schools. The words and phrases of puzzlement above are generally indicative of the wish, and futility, of biblical scholars to force the realities of biblical Palestine to conform to their pious preconceptions.Hence, though this work is radical, I hope it is yet a quite reasonable and necessary reassessment of historical details of first millennium BCE Palestine. However radical, this work is not at all sensationalistic: e.g., I do not contend that an uncle of mine was descended from one of the "lost tribes." Though not at all concerned with religion per se, much of this book is concerned with the use, possession and appropriation of the traditions within the first seven books of the Bible, i.e., the Heptateuch. First, these traditions were used by the Aramaeans in Damascus as indoctrination of Hebrews in their transformation into "Israelites." This transformation was designed by the Aram-Damascenes to create and incorporate the Kingdom of Israel as a dependent state within Damascene control. Second, these same traditions at first belonged to the Kingdom of Israel and to the Samaritans after the fall of said Kingdom and had nothing to do with pre-exilic Judah, not as person, tribe or kingdom. Third, Samaritanism predated Judaism. It was only in post-exilic times that descendants of the Babylonian exiles decided to appropriate the traditions of the Samaritans. These post-exilic Judahite descendants also took the name "Israel" for themselves and used the Samaritan traditions as the basis for Second Temple Judaism. This led to the late introduction of Judah-related material into what had previously been a Judah-free Heptateuch, per the second point above. On another front, I will support the contention that Lachish was the capital of the city-state of Judah i.e., Lachish and its immediate surroundings, prior to Sennacherib's invasion. Jerusalem had only been a burial center associated with Judah until Sennacherib attacked and destroyed Lachish. This attack caused a frightened Hezekiah and his hangers-on to escape from Lachish and reach protection in Jerusalem, it being considered by a superstitious Sennacherib to be an untouchable, tabooed city of the dead. These details will be difficult to accept for most of those who are interested in ancient Palestine. Few will be happy with this work.