Please Help Us Keep These Thousands of Blog Posts Growing and Free for All

$5.00

Explore the world of biblical archaeology through the lens of three significant Assyrian inscriptions. This article offers a detailed analysis of these ancient records, illuminating our understanding of Hebrew Kings and bridging the gap between biblical narratives and historical accounts. Embark on an archaeological journey that brings the Old Testament to life.

The annals of history, both sacred and secular, are interwoven with narratives that provide a rich tapestry of the human experience. For the believer, few things can be as faith-affirming as the discovery of archaeological evidence that corroborates the biblical narrative. Such is the case with the three Assyrian inscriptions about Hebrew Kings. This evidence not only validates the biblical accounts but also provides us with a broader understanding of the sociopolitical climate during these tumultuous periods in Israel’s history.

The three Assyrian inscriptions associated with the Hebrew kings:

The Monolith Inscription of Shalmaneser III: This inscription refers to King Ahab, son of Omri. It contains a description of the battle of Qarqar, in which Ahab participated.
The Black Obelisk of Shalmaneser III: This artifact depicts King Jehu, or possibly his emissary, bowing before Shalmaneser III and offering tribute.
The Prism of Sennacherib (also known as the Taylor Prism or the Jerusalem Prism): This inscription provides an account of Sennacherib’s campaign against King Hezekiah and the siege of Jerusalem.

The Monolith Inscription of Shalmaneser III: A Pillar of History and Faith

The Kurkh Monoliths are two Assyrian stelae that contain a description of the reigns of Ashurnasirpal II and his son Shalmaneser III. The Monoliths were discovered in 1861 by a British archaeologist John George Taylor, who was the British Consul-General stationed in the Ottoman Eyalet of Kurdistan, in a town called Kurkh, which is now known as Üçtepe, in the district of Bismil, in the province of Diyarbakir of Turkey. Both stelae were donated by Taylor to the British Museum in 1863.

History often gets lost in the shadows of time, but sometimes, concrete pieces of evidence emerge that breathe life into the past. These tangible artifacts, like the Monolith Inscription of Shalmaneser III, provide fascinating insights into the tapestry of human history, culture, and, indeed, faith.

Shalmaneser III was a potent monarch of the Neo-Assyrian Empire, reigning from 859 to 824 B.C.E. A significant aspect of his reign involved extensive military campaigns, with territories from the east of the Tigris River to the west of Syria falling under his control. Many of these conquests and his interactions with neighboring kingdoms are documented meticulously in the form of royal inscriptions, one of which is the Monolith Inscription.

The Monolith Inscription of Shalmaneser III, named for its physical form—a sizable limestone pillar—is a veritable treasure trove of historical information. The inscription is found on a four-sided stele known as the Kurkh Monolith, discovered near the city of Diyarbakır in Turkey by John George Taylor in 1861. The monolith, currently housed in the British Museum, stands about seven feet tall and features a detailed account of Shalmaneser III’s military campaigns during his first six years of reign.

What sets this inscription apart is its mention of a particular historical figure familiar to students of both history and the Bible: King Ahab of Israel. In one section, the inscription refers to the Battle of Qarqar (853 B.C.E.), a significant military conflict in which a coalition of twelve kings fought against the Assyrian forces. The inscription lists “Ahab the Israelite” as one of the members of this alliance. Notably, it also records that Ahab committed a sizeable chariot contingent to the battle—two thousand chariots and ten thousand foot soldiers.

This explicit mention of Ahab in the Monolith Inscription is invaluable. It affirms the existence of a biblical figure who otherwise might be relegated to the realm of myth or allegory. This confirmation serves to bridge the gap between religious scripture and secular history, providing a tangible connection to the narratives in the Bible.

While the inscription claims a decisive victory for Shalmaneser III, the historical veracity of this claim is debated among scholars. It is common for ancient rulers to depict themselves triumphantly, often exaggerating or omitting details to their advantage. Hence, the inscription should not be taken as an absolute historical account but as one perspective of the event. This viewpoint is particularly important when juxtaposing the narrative of the inscription with the accounts of King Ahab in the Bible.

From a biblical perspective, King Ahab, the son of Omri, ruled the Northern Kingdom of Israel from 874 to 853 B.C.E. (1 Kings 16:29-34, ASV). His reign is characterized by religious apostasy and moral decline. Ahab, under the influence of his Phoenician wife, Jezebel, led the Israelites into the worship of Baal, directly violating Jehovah’s commands (1 Kings 16:31-33). Ahab’s interaction with the prophets, especially Elijah (1 Kings 17-19), and his infamous role in the incident involving Naboth’s vineyard (1 Kings 21), are some of the notable events during his reign.

The account of the Battle of Qarqar and Ahab’s participation in it, however, is not mentioned in the Bible. This absence of a biblically significant event in the scriptural record might appear perplexing. Yet, it is essential to note that the Bible is not an exhaustive historical record but rather a selective one. Its primary focus is to reveal Jehovah’s dealings with humankind, His divine plans, and moral laws. Consequently, many events, alliances, and battles, such as Qarqar—though historically significant—are not detailed in the scriptural text.

In conclusion, the Monolith Inscription of Shalmaneser III is a potent piece of historical and religious significance. Its record of King Ahab and the Battle of Qarqar opens up a dialogue between archaeology and biblical studies, providing an invaluable cross-reference. It allows us to delve deeper into the historical context of the Bible, enhancing our understanding of its narratives, and enabling us to appreciate the multifaceted nature of human history.

The Black Obelisk of Shalmaneser III: An Archaeological Revelation

The striking scene of Jehu bowing before Shalmaneser III on the Black Obelisk provides a rare and invaluable visual representation of an Israelite or Judaean monarch in ancient Near Eastern art, showcasing the intricate dynamics between powerful rulers of the time.

The annals of ancient civilizations are replete with grand narratives of conquests, diplomatic liaisons, and significant historical personalities. Sometimes, these tales become tangible, as is the case with the Black Obelisk of Shalmaneser III, an archaeological artifact that offers a deep dive into the annals of the Neo-Assyrian Empire and, intriguingly, into the biblical world.

The Black Obelisk is an impressive piece of Assyrian craftsmanship, carved from black limestone and standing roughly six feet high. Unearthed by Sir Austen Henry Layard in 1846 at Nimrud, the ancient capital of Assyria in modern-day Iraq, this well-preserved monument, now housed in the British Museum, features twenty detailed relief panels distributed over its five faces. These panels are accompanied by cuneiform inscriptions that record the military achievements and diplomatic triumphs of King Shalmaneser III (reigning from 859-824 B.C.E.).

What makes this obelisk particularly intriguing, especially from a biblical perspective, is the portrayal of Jehu, King of Israel, bowing before Shalmaneser III. One of the panels illustrates a bearded figure prostrating before the Assyrian king, with the accompanying cuneiform text identifying the figure as Jehu, son of Omri.

Jehu’s reign, as chronicled in the Bible (2 Kings 9-10), was significant due to the violent purge of the house of Ahab and the eradication of Baal worship from Israel. The Black Obelisk’s depiction of Jehu is the only known contemporary image of a Hebrew king, providing a unique link between the biblical narrative and historical archaeology. This illustration serves as an independent testimony to the existence of King Jehu, cementing the connection between the historical and the scriptural accounts.

It is noteworthy that the Obelisk refers to Jehu as the “son of Omri,” although Jehu was not Omri’s biological son. Omri, another King of Israel, was the founder of a significant dynasty, and it was common in Assyrian records to refer to subsequent kings of Israel as sons of Omri, highlighting the prestige of Omri’s lineage.

The Obelisk records Jehu’s tribute to Shalmaneser III, including silver, gold, bowls, pitchers, and other items. This tribute, interestingly, is not mentioned in the biblical account. The Bible does, however, mention Jehu’s submission to Shalmaneser’s overlord, Hazael, King of Aram (2 Kings 10:32-33, ESV). This discrepancy may be due to the Bible’s focus on spiritual and moral themes rather than providing an exhaustive political history.

The importance of the Black Obelisk of Shalmaneser III is multi-faceted. Firstly, it provides insights into Assyrian history, showcasing Shalmaneser III’s conquests and tributes received from various regions. It also offers a rare glimpse of ancient Near East diplomacy and geopolitics.

From a religious standpoint, the Obelisk bridges the biblical narrative with historical archaeology, reinforcing the historicity of certain biblical accounts. The depiction of Jehu adds weight to the scriptural chronicles, demonstrating the Bible’s value not just as a spiritual guide but also as a historical document.

The Prism of Sennacherib: An Intriguing Intersection of Assyrian History and Biblical Narratives

The Taylor prism is thought to have been found by Colonel Robert Taylor (1790–1852) in 1830 at Nineveh, which was the ancient capital of the Assyrian Empire under Sennacherib, before its initial excavation by Botta and Layard more than a decade later. Although the prism remained in Iraq until 1846, in 1835 a paper squeeze was made by the 25-year-old Henry Rawlinson, and a plaster cast was taken by Pierre-Victorien Lottin in c.1845. The original was later thought to have been lost, until it was purchased from Colonel Taylor’s widow in 1855 by the British Museum. (Colonel Taylor may have been the father of John George Taylor, who, himself, became a noted Assyrian explorer and archaeologist.)

Among the countless archaeological artifacts that unveil fascinating details of ancient civilizations, the Prism of Sennacherib, also known as the Taylor Prism or the Jerusalem Prism, stands out. This remarkable artifact plays a key role in illuminating the Assyrian Empire’s history and the biblical narratives’ historical backdrop.

Discovered by British Colonel Robert Taylor in 1830 in Nineveh (present-day Iraq), the capital city of the Assyrian Empire, this six-sided baked clay prism measures approximately 38 cm in height. Inscribed with cuneiform script, it narrates the achievements of King Sennacherib of Assyria, who reigned from 705 to 681 B.C.E.

The Prism is primarily a record of Sennacherib’s eight military campaigns, boasting his victories, the wealth he amassed, and the vast territories he dominated. Yet, what sparks the most interest, especially among Bible scholars, is Sennacherib’s account of his campaign against the Kingdom of Judah, led by King Hezekiah. This account correlates with the events described in the books of 2 Kings (18:13-19:37), Isaiah (36:1-37:38), and 2 Chronicles (32:1-23).

According to the Prism, Sennacherib led a massive invasion into Judah, subjugating several cities. He describes Hezekiah as a bird trapped in his royal city, Jerusalem: “As for Hezekiah, the Judean, I besieged 46 of his fortified cities… Himself, like a caged bird, I locked up in Jerusalem, his royal city.” He also boasts about the heavy tribute he extracted from Hezekiah, including gold, silver, precious stones, and other valuables.

However, a closer look reveals an intriguing detail: while Sennacherib claimed to have trapped Hezekiah like a bird in a cage, he did not state that he conquered Jerusalem. This detail aligns with the biblical narrative. In the Bible, Hezekiah, after initially surrendering to Sennacherib and offering a hefty tribute (2 Kings 18:13-16, ESV), later resisted the Assyrian king when he threatened Jerusalem (2 Kings 18:17-19:37, ESV). The Bible records that Jerusalem was miraculously saved, which is consistent with Sennacherib’s omission of Jerusalem’s conquest in his account.

However, the Prism and the biblical account offer diverging explanations for this anomaly. The biblical account attributes the deliverance of Jerusalem to divine intervention, asserting that an angel of the Lord struck down 185,000 Assyrian soldiers in a single night, prompting Sennacherib to withdraw (2 Kings 19:35-36, ESV). In contrast, Sennacherib’s account on the Prism omits any mention of this massive loss, instead crediting his decision to spare Jerusalem to Hezekiah’s tribute.

The Reading Culture of Early Christianity

This discrepancy between the biblical and Assyrian narratives raises intriguing questions about ancient historical records’ reliability and the intersection of faith and history. As is often the case with historical documentation, events may be recorded differently based on the perspectives and objectives of the writers. Here, Sennacherib’s aim was likely to glorify his reign and amplify his might, while the biblical authors sought to affirm God’s sovereignty and providential care over His people.

In conclusion, the Prism of Sennacherib, a crucial piece of ancient Assyrian documentation, offers insights into King Sennacherib’s reign and the historical context of the biblical narrative during this period. While it confirms some aspects of the biblical account, it also serves as a reminder of the complex interplay between history, faith, and interpretation. Its discovery underscores the importance of archaeology in providing tangible links to the past, bringing us closer to understanding the world in which the biblical stories unfolded.

In Summary

These Assyrian inscriptions provide an extra-biblical witness to the existence and significance of these Hebrew kings. The intersection of archaeology and the Bible provides us with a multidimensional understanding of these historical events. However, it’s important to remember that while archaeology can provide corroboration and context, our faith is based on the reliability of God’s Word and the inner witness of the Holy Spirit.

In the words of the Apostle Paul, we accept that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16, ESV). This belief, however, is not just about understanding Scripture, but about accepting it as true. As stated in 1 Corinthians 2:14, the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. But we, through faith, accept them, not as mere human words, but as what they really are, the word of God, which is at work in us believers (1 Thessalonians 2:13).

In conclusion, these three Assyrian inscriptions provide a valuable affirmation of the biblical accounts of Hebrew Kings Omri, Jehu, and Hezekiah. They serve as a testament to the accuracy of the biblical narrative, offering an exciting intersection of faith and archaeology. They allow us to see the events of these ancient times from different perspectives, ultimately strengthening our understanding and confidence in the reliability of the Scriptures.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).