Assyrian siege of Jerusalem(Redirected from Assyrian Siege of Jerusalem)
This article needs additional citations for verification. (July 2007) (Learn how and when to remove this template message)
In approximately 701 BCE, Sennacherib, king of Assyria, attacked the fortified cities of Judah, laying siege on Jerusalem, but failed to capture it (it is the only city mentioned as being besieged on Sennacherib's Stele, of which the capture is not mentioned).
|Siege of Jerusalem|
|Part of Sennacherib's campaign in Judah|
|Neo-Assyrian Empire||Kingdom of Judah|
|Commanders and leaders|
King Hizkiyahu of Judah|
Eliakim ben Hilkiyahu
Yoah ben Asaf
|Casualties and losses|
In 721 BCE, the Assyrian army captured the Israelite capital at Samaria and carried away the citizens of the Kingdom of Israel (Samaria) into captivity. The virtual destruction of Israel left the southern kingdom, Judah, to fend for itself among warring Near Eastern kingdoms. After the fall of the Northern Kingdom, the kings of Judah tried to extend their influence and protection to those inhabitants who had not been exiled. They also sought to extend their authority northward into areas previously controlled by the Kingdom of Israel.The latter part of the reign of Ahaz, and most of that of Hezekiah were periods of stability during which Judah was able to consolidate both politically and economically. Although Judah was a vassal of Assyria during this time and paid an annual tribute to the powerful empire, it was the most important state between Assyria and Egypt.
When Hezekiah became king of Judah, he initiated widespread religious changes, including the breaking of religious idols. He re-captured Philistine-occupied lands in the Negev desert, formed alliances with Ashkelon and Egypt, and made a stand against Assyria by refusing to pay tribute. In response, Sennacherib attacked Judah, laying siege to Jerusalem.
Sources from both sides claimed victory, the Judahites (or Biblical author(s)) in the Tanakh, and Sennacherib in his prism. Sennacherib claimed the siege and capture of many Judaean cities, but only the siege—not capture—of Jerusalem.
The Hebrew accountEdit
The story of the Assyrian siege is told in the Hebrew Bible books of Isaiah, Chronicles and Second Kings. As the Assyrians began their invasion, Hezekiah began preparations to protect Jerusalem. In an effort to deprive the Assyrians of water, springs outside the city were blocked. Workers then dug a 533-meter tunnel to the Spring of Gihon, providing the city with fresh water. Additional siege preparations included fortification of the existing walls, construction of towers, and the erection of a new reinforcing wall. Hezekiah gathered the citizens in the square and encouraged them by reminding them that the Assyrians possessed only "an arm of flesh", but the Judeans had the protection of Yahweh.
According to 2 Kings 18, while Sennacherib was besieging Lachish, he received a message from Hezekiah offering to pay tribute in exchange for Assyrian withdrawal. According to the Hebrew Bible, Hezekiah paid three hundred talents of silver and thirty talents of gold to Assyria—a price so heavy that he was forced to empty the temple and royal treasury of silver and strip the gold from the doorposts of Solomon's temple. Nevertheless, Sennacherib marched on Jerusalem with a large army. When the Assyrian force arrived, its field commander Rabshakeh brought a message from Sennacherib. In an attempt to demoralize the Judeans, the field commander announced to the people on the city walls that Hezekiah was deceiving them, and that Yahweh could not deliver Jerusalem from the king of Assyria. He listed the gods of other peoples defeated by Sennacherib then asked, "Who of all the gods of these countries has been able to save his land from me?"
During the siege, Hezekiah dressed in sackcloth (a sign of mourning), but the prophet Isaiah assured him that the city would be delivered and Sennacherib would fail. During the night an angel killed 185,000 Assyrian troops.
The Assyrian accountEdit
Sennacherib's Prism, which details the events of Sennacherib's campaign against Judah, was discovered in the ruins of Nineveh in 1830, and is now stored at the Oriental Institute in Chicago, Illinois. The account dates from about 690 BCE. The text of the prism boasts how Sennacherib destroyed forty-six of Judah's cities, and trapped Hezekiah in Jerusalem "like a caged bird." The text goes on to describe how the "terrifying splendor" of the Assyrian army caused the Arabs and mercenaries reinforcing the city to desert. It adds that the Assyrian king returned to Assyria where he later received a large tribute from Judah. This description inevitably varies somewhat from the Jewish version in the Tanakh. The massive Assyrian casualties mentioned in the Tanakh are not mentioned in the Assyrian version. After he besieged Jerusalem, Sennacherib was able to give the surrounding towns to Assyrian vassal rulers in Ekron, Gaza and Ashdod. His army was still in existence when he conducted campaigns in 702 BCE and from 699 BCE until 697 BCE, when he made several campaigns in the mountains east of Assyria, on one of which he received tribute from the Medes. In 696 BCE and 695 BCE, he sent expeditions into Anatolia, where several vassals had rebelled following the death of Sargon. Around 690 BCE, he campaigned in the northern Arabian deserts, conquering Dumat al-Jandal, where the queen of the Arabs had taken refuge.
In What If?, a collection of essays on counterfactual history, historian Willian H. McNeill speculates that the accounts of mass death among the Assyrian army in the Tanakh might be explained by an outbreak of cholera (or other water-borne diseases) due to the springs beyond the city walls having been blocked, thus depriving the besieging force of a safe water supply. In McNeill's speculative essay, the Assyrians were forced to withdraw by disease, an event which in McNeill's opinion served to support Judaism's then-new monotheistic tradition.
In addition, McNeill reasons that the Assyrian siege of Jerusalem holds special historical significance due to the newness (at the time) of the monotheistic tradition in Judaism. McNeill argues that the apparent defeat of Sennacherib by YHWH supported the idea of monotheism in an age when a conquered people typically adopted the god or gods of their conquerors, as their own had failed to protect them. The extraordinary defeat of Sennacherib which McNeill suggests, by disease which was as yet not understood, would have proven YHWH superior to the gods of the most powerful nation then known to the Jews, Assyria. McNeill concludes that if Sennacherib had taken the city, the Jews may have adopted polytheism, and consequently, the Abrahamic religions would not exist.
The prophecy of Isaiah did not come to pass immediately, but did eventually intersect with Sennacherib. In 681 BCE, while worshipping in the temple of Nisroch, the king of Assyria was killed by two of his sons. He had ruled Assyria for twenty-four years.
In popular cultureEdit
An 1813 poem by Lord Byron, The Destruction of Sennacherib, commemorates Sennacherib's campaign in Judea from the Hebrew point of view. Written in anapestic tetrameter, the poem was popular in school recitations.