2 Kings 18:13–17 Updated American Standard Version
Sennacherib Attacks Judah
13 Now in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. 14 And Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, “I have done wrong; withdraw from me; whatever you impose on me I will bear.” And the king of Assyria required of Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 15 And Hezekiah gave him all the silver that was found in the house of Jehovah and in the treasuries of the king’s house. 16 At that time Hezekiah cut off the gold from the doors of the temple of Jehovah, and from the doorposts which Hezekiah king of Judah had overlaid and gave it to the king of Assyria. 17 And the king of Assyria sent the Tartan, the Rab-saris, and the Rabshakeh from Lachish to King Hezekiah with a large army to Jerusalem. So, they went up and came to Jerusalem. And when they went up, they came and stood by the conduit of the upper pool, which is on the highway of the fuller’s field. 18 And when they called for the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph, the recorder.

2 Kings 19:35–37 Updated American Standard Version
35 And that night the angel of Jehovah went out and struck down one hundred and eighty-five thousand in the camp of the Assyrians; and when they arose early in the morning, behold, these were all dead bodies. 36 So Sennacherib king of Assyria departed and returned home and dwelt in Nineveh. 37 And as he was bowing down at the house of his god Nisroch, Adrammelech and Sharezer, his sons, struck him down with the sword and escaped into the land of Ararat. And Esarhaddon his son reigned in his place.

The historical event of King Sennacherib’s invasion of Judah and his subsequent unsuccessful siege of Jerusalem stands as a significant point of intersection between the biblical narrative and archaeological findings. This event, detailed in the Scriptures and corroborated by Assyrian annals, offers a compelling case study in the accuracy and reliability of the biblical record when examined alongside historical and archaeological evidence.

The Biblical Account of the Siege

The biblical narrative presents a detailed account of the Assyrian siege of Jerusalem during the reign of King Hezekiah. According to 2 Kings 18:13–17, Sennacherib, the king of Assyria, launched an extensive campaign against Judah, capturing all the fortified cities except for Jerusalem. Despite Hezekiah’s attempts to appease Sennacherib with tribute, the Assyrian king dispatched a massive army to demand Jerusalem’s surrender. The climax of this narrative is found in 2 Kings 19:35–36, where an angel of Jehovah strikes down 185,000 Assyrian soldiers, compelling Sennacherib to retreat to Nineveh.

Archaeological Corroboration

The Assyrian annals, particularly the account inscribed on King Sennacherib’s Prism, provide an external validation of the biblical story. These annals describe Sennacherib’s military campaign in Judah, the siege of Jerusalem, and the tribute paid by Hezekiah. Notably, the Prism does not claim the capture of Jerusalem but rather details the blockade and tribute, subtly acknowledging the siege’s failure without admitting defeat, consistent with the nature of royal propaganda.

King’s Prism, discovered at the Assyrian capital of Nineveh:

Moreover, (as for) Hezekiah of the land of Judah, who had not submitted to my yoke, I surrounded (and) conquered forty-six of his fortified walled cities and small(er) settlements in their environs.… As for him (Hezekiah), I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate.… As for him, Hezekiah, fear of my lordly brilliance overwhelmed him and, after my (departure), he had his auxiliary forces and his elite troops … along with 30 talents of gold, 800 talents of silver, choice antimony … armchairs of ivory … as well as his daughters, his palace women … to deliver (this) payment and to do obeisance. (Grayson and Novotny, Royal Inscriptions, 133)

The Siege within Historical and Archaeological Context

The convergence of the biblical and Assyrian accounts on several key points underscores the historicity of this event. Both sources affirm Sennacherib’s invasion, the capture of Judah’s fortified cities, the siege of Jerusalem, and the ultimate failure to capture the city. The Assyrian records’ omission of Jerusalem’s capture and the biblical account of divine intervention represent the differing perspectives of the participants but do not detract from the overall historical reliability of the events described.

In a remarkable turn of events, the Assyrian king Sennacherib, who had been relentless in his pursuit to conquer Jerusalem, faced an unexpected and devastating blow. Despite sending threatening letters to Hezekiah, the king of Judah, boasting of his determination to seize the Judean capital, the Assyrians did not launch an attack on the city. Instead, Jehovah intervened, dispatching an angel who swiftly struck down a staggering 185,000 Assyrian soldiers in a single night. This catastrophic event forced Sennacherib to retreat in shame to his own land, a humiliating outcome that is notably absent from his own inscriptions.

The biblical account of these events presents a striking contrast to Sennacherib’s version of the events. While the Assyrian king’s inscriptions boast of victories and conquests, they make no mention of the catastrophic defeat suffered by his forces at the gates of Jerusalem. Professor Jack Finegan comments:

“In view of the general note of boasting which pervades the inscriptions of the Assyrian kings, . . . it is hardly to be expected that Sennacherib would record such a defeat.” (Light From the Ancient Past, 1959, p. 213) Yet, it is of interest to note Sennacherib’s version, as found on what is known as the Sennacherib Prism, one preserved in the British Museum (Taylor Prism) and one in the Oriental Institute at the University of Chicago. In part he says: “As to Hezekiah, the Jew, he did not submit to my yoke, I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered (them) by means of well-stamped (earth-)ramps, and battering-rams brought (thus) near (to the walls) (combined with) the attack by foot soldiers, (using) mines, breaches as well as sapper work. I drove out (of them) 200,150 people, young and old, male and female, horses, mules, donkeys, camels, big and small cattle beyond counting, and considered (them) booty. Himself [Hezekiah] I made a prisoner in Jerusalem, his royal residence, like a bird in a cage. . . . His towns which I had plundered, I took away from his country and gave them (over) to Mitinti, king of Ashdod, Padi, king of Ekron, and Sillibel, king of Gaza. . . . Hezekiah himself . . . did send me, later, to Nineveh, my lordly city, together with 30 talents of gold, 800 talents of silver, precious stones, antimony, large cuts of red stone, couches (inlaid) with ivory, nimedu –chairs (inlaid) with ivory, elephant-hides, ebony-wood, boxwood (and) all kinds of valuable treasures, his (own) daughters, concubines, male and female musicians. In order to deliver the tribute and to do obeisance as a slave he sent his (personal) messenger.”​—Ancient Near Eastern Texts, p. 288.

This boastful version inflates the number of silver talents sent from 300 to 800, and doubtless it does so with other details of the tribute paid; but in other regards it remarkably confirms the Bible record and shows that Sennacherib made no claim that he captured Jerusalem. It should be noted, however, that Sennacherib presents the matter of Hezekiah’s paying tribute as having come after the Assyrian’s threat of a siege against Jerusalem, whereas the Bible account shows it was paid before.

Sennacherib’s inscription regarding his campaign against Hezekiah and Jerusalem provides some confirmation of the biblical account while also differing in some details. While the inscription exaggerates the amount of tribute paid by Hezekiah, it aligns with the Bible in not claiming that Sennacherib captured Jerusalem as one might expect if the Assyrian forces were truly victorious. However, the inscription differs from the Bible timeline in presenting the tribute as coming after the threat of siege rather than before as depicted in the biblical record. Overall, the inscription serves as a non-biblical source that corroborates key aspects of the biblical narrative while also highlighting some points of divergence, demonstrating the value of comparing multiple ancient sources to gain a fuller picture of historical events.

As to the possible reason for this turning around of matters, note the statement made in Funk and Wagnalls New Standard Bible Dictionary (1936, p. 829): “The close of this campaign of S[ennacherib] is veiled in obscurity. What he did after the capture of Ekron . . . is still a mystery. In his annals, S[ennacherib] locates at this point his punishment of Hezekiah, his raiding of the country of Judah, and his disposition of the territory and cities of Judah. This order of events looks like a screen to cover up something which he does not wish to mention.”

According to the biblical narrative, after a catastrophic loss of his troops, which was believed to be an act of divine intervention, Sennacherib quickly returned to his capital, Nineveh. Interestingly, Sennacherib’s own records present a different sequence of events, suggesting that Hezekiah’s payment of tribute occurred after the threat of a siege, and conveniently at Nineveh. This contrasts with the biblical account, which indicates the tribute was paid before any siege took place. Notably, there is no further historical evidence of Sennacherib launching additional campaigns into Palestine, even though he remained in power for another two decades.

The first-century Jewish historian Josephus also touches upon this event, claiming to draw from the earlier Babylonian historian Berossus.

“When Senacheirimos returned to Jerusalem from his war with Egypt, he found there the force under Rapsakes in danger from a plague, for God had visited a pestilential sickness upon his army, and on the first night of the siege one hundred and eighty-five thousand men had perished with their commanders and officers.” (Jewish Antiquities, X, 21 [i, 5])

This interweaving of sources from different times and cultures adds layers to our understanding of the historical context and the events that unfolded. It is significant that while Sennacherib’s records boast of many military accomplishments, they do not claim the capture of Jerusalem, nor do they detail the loss of his army, which is a central element of the biblical account. This absence in the Assyrian records may suggest an attempt to preserve the image of an unblemished military campaign.

Some scholars have looked to Herodotus, the fifth-century B.C.E. historian, for explanations of the disaster that befell Sennacherib’s army. Herodotus wrote about an event where, on the eve of an invasion of Egypt, a swarm of field mice inflicted damage on the Assyrian camp, chewing through weapon straps and shield handles, rendering the army incapable of battle. While this account is intriguing, it doesn’t align with the biblical description of the event, nor does it match the details of the Assyrian campaign as recorded in their own inscriptions. Despite these discrepancies, the stories from both Berossus and Herodotus suggest that Sennacherib’s military expedition encountered a sudden and disastrous setback.

Sennacherib’s challenges didn’t end with the failed campaign in Judea. Upon his return to Assyria, he faced a rebellion in Babylon led by Merodach-baladan.* In response, Sennacherib installed his son Ashurnadinshumi as the ruler of Babylon. However, this move didn’t secure peace for long. The Elamites captured his son during a counter-campaign, and they installed their own ruler in Babylon. This led to several years of conflict over the region, culminating in Sennacherib’s vengeful destruction of Babylon, a shocking act considering Babylon’s revered status as a cultural and religious center.

Sennacherib’s death came about two decades after his ill-fated Jerusalem campaign. While Assyrian and Babylonian records provide a timeline, the exactitude of these records is debated among historians. The biblical account does not suggest that Sennacherib’s death was immediate upon his return; rather, it occurred later when he was assassinated by his sons while worshiping in the temple of his god. This event is corroborated by an inscription from his successor, Esar-haddon.

EXCURSION

Merodach-Baladan and Evil-Merodach are two distinct historical figures from the Neo-Babylonian period, and they should not be confused with each other.

Merodach-Baladan, also known as Marduk-apla-iddina, was a Chaldean leader who seized the Babylonian throne from Assyrian control and reigned intermittently during the 8th century B.C.E. His rule was characterized by his resistance to Assyrian dominance and his efforts to maintain Babylonian independence.

On the other hand, Evil-Merodach, also known as Amel-Marduk, was the son and successor of Nebuchadnezzar II, king of Babylon. He ruled from 562 to 560 B.C.E. during the Neo-Babylonian Empire. His reign was marked by a notable act of clemency when he released Jehoiachin, the king of Judah, from prison.

Theological and Historical Implications

The siege of Jerusalem is not only a historical event but also a theological narrative that highlights the protection and providence of Jehovah over His people. The biblical account emphasizes God’s intervention on behalf of Judah, a theme that resonates with the covenantal relationship between Jehovah and Israel. This event serves as a testament to the power of faith and prayer, as evidenced by Hezekiah’s supplication and God’s dramatic response.

Assessing the Evidence: Biblical and Archaeological

The assessment of both biblical and archaeological evidence regarding Sennacherib’s campaign reveals a remarkable degree of concordance. The Assyrian practice of documenting victories while omitting defeats provides a context for understanding the absence of a claim to Jerusalem’s capture. This practice, while skewing the historical record in favor of the Assyrian perspective, inadvertently corroborates the biblical account by its silence on the matter of Jerusalem’s fall.

The archaeological evidence, particularly the inscriptions on Sennacherib’s Prism, serves as a tangible link to the past, offering a glimpse into the Assyrian perspective of the events. These findings, when analyzed in conjunction with the biblical record, enhance our understanding of the historical context and the dynamics of the Assyrian-Judahite interactions during this period.

Conclusion: The Integrity of the Biblical Record

The historical and archaeological investigation into King Sennacherib’s invasion of Judah and the unsuccessful siege of Jerusalem affirms the integrity of the biblical record. The alignment between the biblical narrative and Assyrian annals highlights the reliability of the Scriptures as historical documents. This convergence also underscores the importance of archaeological research in elucidating the historical context of biblical events, providing a fuller understanding of the ancient world and affirming the historical foundation of the biblical narrative.

The event of Sennacherib’s failed siege of Jerusalem stands as a testament to the providential care of Jehovah for His people, a theme that transcends the historical and enters the realm of the theological. It reinforces the concept of divine protection and guidance, reminding believers of the power of prayer and the faithfulness of God. Through the lens of historical and archaeological evidence, the biblical account of Sennacherib’s invasion and its outcome not only gains validation but also offers insights into the character of God and His interactions with humanity.

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