Ashur (god) - Knowledge

434:, the Assyrian kings started to designate themselves as king (šarru) and claimed themselves to be a major power. In addition to emulating the other great powers, they also adopted most of Shamshi-Adad I's royal titulature, including being the appointee of Enlil before being the viceroy of Ashur. Despite this, the Old Assyrian notion that the true king of Assur was the god Ashur persisted, as seen in the Middle Assyrian coronation ritual that was carried out inside the temple of Ashur. The king is led inside the temple where a priest would strike the king's cheek and proclaim "Ashur is king! Ashur is king!" Ashur-uballit also introduced the title SANGA/šangû into the royal repertoire, which may have been the product of a Hittite influence. The practice for the king’s reign to be referred with "during my priesthood" (ina šangûtīya) was also introduced during the Middle Assyrian period. 758:. Using sceneries and language familiar to the procession of the Akitu Festival, here Marduk is instead being held responsible for crimes committed against Ashur and was subject to a river ordeal and imprisonment. Nabu arrives in Babylon looking for his father Marduk, and Tashmetum prayed to Sin and Shamash. Meanwhile, Marduk was being held captive, the color red on his clothes was reinterpreted to be his blood, and the case was brought forward to the god Ashur. The city of Babylon also seemingly rebelled against Marduk, and Nabu learned that Marduk was taken to the river ordeal. Marduk claims that everything was done for the good of the god Ashur and prays to the gods to let him live, while 261:. In modern scholarship, some Assyriologists choose to employ different spellings for the god vis-a-vis the city as a means to differentiate between them. In the Old Assyrian Period, both the city and the god were commonly spelled as A-šùr. The god Ashur was spelled as A-šur, A-šur, A-šùr or A-šùr, and from the comparative data there seems to be a bigger general reluctance to use the divine determinative in Anatolia in comparison to data from the city of Assur itself. From the Middle Assyrian period onwards, Aššur was generally spelled as Aš-šur, for the god, the city and the state (māt Aššur = Assyria). 380:, and in one of his building inscriptions he designated the Ashur temple as a temple of Enlil instead. Shamshi-Adad's inscription equating the Ashur temple as a temple of Enlil has commonly been interpreted to be the first reference to an equation between Ashur and Enlil. Another possibility is that Shamshi-Adad constructed separate cells in the new temple, which housed both Ashur and Enlil. His inscriptions also always applies the divine determinative to the name of the god Ashur, unlike earlier times. However, in a late 17th century letter written by the Assyrian king to the king of 612:. Radner argues that the new temple on top of the old destroyed Ashur temple, called "Temple A" by the excavator Walter Andrae, may have been a new temple to Ashur built after the return of the statue of Ashur, and the usage of old cuneiform texts to build the temple can be seen as an appreciation for the past. Shaudig, on the other hand, believes that Temple A was built during the Neo-Babylonian times, and disagrees with Radner that the pre-Parthian Temple A was built to honour the history of Assyria, and the usage of the ancient texts as flooring implies a more mocking stance. 470:

name of Ashur, extending to the other gods of Assyria in the late Neo-Assyrian period. Royal actions were said to be undertaken under the command of Ashur with the king acting as his proxy, with the central mission being to expand the borders of Assyria. The territories controlled by Ashur was aligned with the cosmos, and expanding the lands of Assyria meant expanding the cosmos to include the previously disorderly periphery. The Assyrian king was the chief priest of Ashur, and while not considered a god (in life or in death) the king is in the image of a god. In

589:. Although references to the sanctuary all come from the 6th century BCE, It is unknown when the sanctuary to Ashur in Uruk was established. Beaulieu had suggested that it may have been introduced in the 7th century BCE by the strong pro-Assyrian party, as evidenced by the name of a qēpu known as Aššur-bēl-uṣur. Radner disagrees, as qēpus were directly appointed by the Assyrian kings and generally seen as outsiders, providing no evidence for a sanctuary to Ashur during that time, and argues that the sanctuary was likely established by refugees from Assyria. 458:

established elites and pressure groups, however it is clear that the city of Assur was still respected as building works were still done in Assur, the main palace at Assur was still being constantly maintained, and the perimeter of the ziggurat in Kar-Tukulti-Ninurta was half of the one in Assur. The main bureaucracy in Kar-Tukulti-Ninurta was connected with the city of Assur as well. Assur was still referred with epithets such as "my city" (ālīya) and "desired object of the deities" (ba-it ilāni), although they could refer to Kar-Tukulti-Ninurta as well.

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libations. The weapon of Ashur, more famously known to have been placed in Assyrian provincial centres and client states in the Neo-Assyrian period, were also known in the Old Assyrian period and were seemingly used in ordeals (together with the sword of Ashur and another symbol of Ashur) where the defendant would have to draw the weapon out from its sheath, as the guilty would be unable to draw out the weapon due to divine refusal. Traders would swear by the names of gods such as Ashur,

415:, the Assyrian kings projected a more territorial ideology, with the king acting as the agent of placing the territory under divine rule. The practice where each province had to supply yearly a modest amount of food for the daily meal of Ashur, which ideologically demonstrated how all of Assyria was to jointly care for their god, was first attested during the Middle Assyrian period. the tākultu festival was also mentioned in the inscriptions of 581:, which can be understood to be a cult dedicated to the Assyrian god Ashur. The grammatically Assyrian names, as well as the mention of "the city" (referring to Assur) points to a community of Assyrians during the time in Uruk. The cult was likely introduced naturally without coercion as Assyrian rulers didn't impose the cult of Ashur on conquered territories, and a strong pro-Assyrian faction was attested in Uruk during the rebellion of 23: 438:

pantheon. Similar to the city of Assur, the land of Aššur (Assyria) shared the same name as the god Ashur, which essentially meant that the country belonged to the god. Starting from the Middle Assyrian period (and extending into the Neo Assyrian period), the mission of the Assyrian king was to extend the borders of Assyria and establish order and peace against a chaotic periphery.

641:. Old Assyrian documents from Anatolia are sometimes unclear with the usage of determinatives, lacking a distinction between the city and the god. He also lacks characteristics, stock epithets or a divine persona in general, and no early mythology surrounding Ashur is known. He has no attributes and traits, solely representing the city (and later the state) and its power. 65: 311:

inscriptions, and the king traced their legitimacy to the god. In the Old Assyrian period, the kings never assumed the title of king, instead referring to themselves as the governor (iššiak) or city ruler (rubā'um), reserving the title of king instead for Ashur. Pongratz-Leisten notes that similar cases could be found in Pre-Sargonic

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Assyrian gods in the provincial palace in newly conquered territories, but this does not indicate the imposition of a cult onto the populace. Liverani summarises that there was no intention to convert others to the worship of Ashur, only that Ashur should be recognized as the most powerful god and fit to rule over others.

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deliberately vandalised and thrown into the well along with other debris following the conquest of the city of Assur in 614 BCE. There is good evidence to suggest that the figure in question is the god Ashur, especially once you consider that the image was specifically mutilated and thrown down a well.

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were born in Esharra, the house of their father, which here refers to the temple of Ashur, and refers to Ashur as the "father of the gods" and Marduk as the "first heir." The political and theological implications of such was that the Babylonian gods were to be adopted into the Assyrian pantheon, and

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is suggested to be the sacred animal of Ashur. The goat appears several times as a symbol in Assyrian cylinder seals, and also in Neo-Assyrian art such as the royal pavilions of Ashurnasirpal and Shalmaneser III. The cone could also be considered to be a symbol of Ashur. The Neo-Assyrian sun disc is

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A relief found in a well in the inner courtyard of the temple of Ashur in the city of Assur portrays a mountain god flanked by two water-goddesses. Cones growing from the side of the figure, which were being nibbled by two goats. The figure's nose and mouth were badly damaged, suggesting that it was

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treaty tablets, where you had to flip the tablet horizontally to read the reverse. This along with the location of the discovery suggests that the tablet was considered an object of worship. It's uncertain whether this was an innovation during Esarhaddon's reign or if it was already practised prior.

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A recent discovery in the provincial capital city of Kullania uncovered a copy of Esarhaddon's succession treaty inside a temple, next to a pedestal. The tablet itself is inscribed in a way that the obverse and reverse are both readable when stood on its short side, in contrast to the other Assyrian

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The Assyrian king was also given the mission to extend the land of Assyria with his "just sceptre" as mentioned in the coronation hymn. Royal actions undertaken, such as military campaigns and successes, were attributed to the support of the god Ashur, along with the other major gods in the Assyrian

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Tallqvist, when studying Old Assyrian inscriptions, noted that different manifestations of Ishtar are occasionally mentioned alongside Ashur and concluded that Ishtar was seen as Ashur's wife in the Old Assyrian Period. However, Meinhold finds this unlikely as Ishtar only came to be seen as Ashur's

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Ashur continued to play a pivotal role in Assyrian imperial ideology in the Neo-Assyrian period. Enemies were often portrayed to have violated the oath to Ashur and the gods of Assyria, and that he had no respect for the gods. In celebrative texts, the oaths imposed on the defeated are sworn in the

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is contemporary with the Isin-Larsa and Old Babylonian Periods in southern Mesopotamia after the city became independent from Ur. During the Old Assyrian period, the temple to the god was built and maintained by the residences of the city. Ashur started to appear in texts such as treaties and royal

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Little is known about the city of Assur in the Third Millennium, but the city may have had a religious significance. While the city did contain a temple dedicated to their own localised Ishtar (Ishtar of Assur), there are no known mentions of Ashur as a distinct deity, and it is unknown if the cult

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and also in Assur, with the motif appearing on seals belonging to high officials in Assur. The bull altar can also be the subject of worship on the seal and occasionally replaces the crescent in the presentation scenes. A similar motif is found in the seal of the city hall, which depicts a goddess

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captured Assur, dethroned the Assyrian king and incorporated Assur into his kingdom. While he never set Assur as his seat of kingship, he assumed the position of king in the city and left inscriptions calling himself the viceroy of Ashur, in line with the traditional Old Assyrian inscriptions, and

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Assyrian imperial ideology affirms Ashur's superiority, and the vanquished are obliged to acknowledge the superiority of the Assyrian god and king, however they are not obliged to renounce their own religious traditions. Assyrian kings sometimes claimed to have erected statues of the king and the

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There have been suggestions that the worship of Ashur was forcibly imposed onto subject vassals. However, this notion has been challenged by other scholars, most notably Cogan, who concluded that the idea that the cult of Ashur and other Assyrian gods were imposed onto defeated subjects should be

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Ashur is a god intrinsically associated with his city. The inscription of Zarriqum, the Ur III governor of Assur, writes Aššur with both the divine determinative and geographical determinative. However, this spelling is not attested in subsequent royal inscriptions, reappearing once in a treaty

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Almost half of Old Assyrian theophoric names feature the god Ashur, with around another 4 percent featuring ālum (city) which referred to the city of Assur. However, it is not clear whether the term Aššur in the names refers to the god or the city. Theophoric names involving Ashur are generally

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Kar-Tukulti-Ninurta, constructed by the eponymous king himself (the name of the city means "quay of Tukulti-Ninurta") was explicitly stated to be a cult centre for Ashur. The building of a new capital and cult centre is traditionally viewed as an attempt to separate the royal monarchy from the

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Ashur started to be referred to more often as an Assyrian equivalent of Enlil, with titles such as "lord of the lands" (bēl mātāte), "king of the gods" (šar ilāni) and "the Assyrian Enlil" (Enlil aššurê). Adad-nirari and Shalmaneser began to call the temple of Ashur names of Enli's temple in

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Olmstead believed that the imposition of the weapon of Ashur onto provinces and client states implies a forced worship of Ashur, but Holloway disagreed, mentioning the usage of the weapon of Ashur in Old Assyrian times, believes the main purpose of the weapon is to serve as a witness to the

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Outside of the city of Assur, Assyrian merchant colonies in Anatolia constructed sanctuaries to the god Ashur, which included the objects like his statue and his dagger and knife/spear. Oaths were sworn and verdicts were issued in front of the dagger. The dagger seemed to have also received

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The earliest expression of the god Ashur being the king of the city with the ruler being his representative was in Silulu's seal, where the opening lines were "Ashur is king, Silulu is the governor (iššiak) of Assur." The inscription ended with the phrase ARAD-ZU, linking the seal with the

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Within Babylonia, outside of the rare mentions of offerings to Ashur after putting down a rebellion, there are no holy structures such as shrines and temples dedicated to Ashur in Babylonia, nor were there mentions of Assyrian cults established in the Babylonian temples.

781:, and one being the great-grandson, the new king of the gods. Lambert attributed this inconsistency to poor narrative skills, although Frahm believes that this was intentional, to give Ashur both genealogical superiority and political superiority. 563:, ideological discourse surrounding Assyria and the god Ashur were said to be adapted to Yahweh in an effort to counter Assyria, and the trend of depicting kings of powerful foreign empires as servants of Yahweh started with the Assyrian kings. 402:

presents a hostile attitude towards Shamshi-Adad and his successors, claiming that they were a "foreign plague" and "not of the city of Assur." Puzur-Sin claims that Ashur commanded him to destroy the wall and palace of Shamshi-Adad.

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The content of the Assyrian recension of the Enuma Elish remains largely the same, except that Marduk was replaced by Ashur, written as Anshar. This creates a dilemma where two Anshars are attested in the myth, one being the old

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the relationship of Marduk vis-a-vis Ashur (son and father) would reflect the relationship Babylonia has with Assyria, with Assyria in the politically dominant position and Babylonia holding a special position within the empire.

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dynasty reused the presentation scene, which depicts a worshipper (the seal owner) being led by a goddess to a seated god. Considering that the owner of the seal was the Assyrian ruler, it is likely that the seated god is Ashur.

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Lambert had suggested that the god Ashur was the deified hill upon which the city of Assur was built. It is also likely that the cliff over the Tigris river near the city of Assur was the original cult place of Ashur.

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Ashur (rendered Assor) also appears as the theophoric component in Aramaic names. One of the attested names was Ahhiy-Assor (lit. my brother is Ashur) may indicate that Ashur was now seen as more approachable. In the

454:, and some traits of Enlil were not carried over to Ashur, especially in regards to how Ea and Enlil raised the young Tukulti-Ninurta (in line with southern traditions), a role which was not given to the god Ashur. 503:, chose to pursue a more conciliatory route with Babylonia. Esarhaddon addressed both the people of Assyria and Babylonia with identical terms in an attempt to group them under one audience, and the gods Marduk, 843:

Three main Ishtars shared the title of Mullissu in late Assyrian texts, being Ishtar of Assur, Ishtar of Arbela and Ishtar of Nineveh. Assyrian texts do not always make it clear which Ishtar they are referring

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In another copy, the relationship of Marduk as Ashur's son was not stated. It could be that this other copy was intended for the Babylonian audience, who may not have accepted the drastic change in Marduk's

731:. However, subsequent inscriptions from Sennacherib claimed that Ashur effectively created himself, which is reaffirmed in the so-called "Marduk Ordeal" that claimed Ashur came into being from nothingness. 688:

In contrast to many other gods, Ashur lacks original familial connections. Mullissu, who is to be identified with Ninlil, reflects instead the identification of Ashur with Enlil, and it is the same for

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was the one who prays to let Marduk live in the Ninevite version. After various alternate cultic commentaries, the Assyrian version of the Enuma Elish was recited, proclaiming Ashur's superiority.

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rejected, and residents in the annexed provinces were required to provide for the cult of Ashur as they were counted as Assyrian citizens and it was the duty of Assyrian citizens to do so.

624:, a group of iwans were constructed over the ruins of the old Ashur temple. Worshippers scratched the names of the deities on the third iwan, and among the deities the gods Ashur and 628:

appeared the most often. A Parthian era building was also erected on the ruins of Sennacherib's akītu house following a similar ground plan, indicating the survival of the cult.

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disagrees, and argues that since Ashur was the national god of Assyria with barely any character of his own, the average Babylonians probably just didn’t care much about him.

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in 689 BCE, reformed aspects of Ashur's cult. He built a new akītu house in Assur, and Ashur instead of Marduk was the centre of the festival. An Assyrian revision of the

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with titles traditionally associated with kings such as "king of the four corners." However, in the Old Assyrian Period the king was not yet the chief priest of Ashur.

2705:"Counter-texts, Commentaries, and Adaptations: Politically Motivated Responses to the Babylonian Epic of Creation in Mesopotamia, the Biblical World, and Elsewhere" 701:, but Assyrian sources are divisive on whether she was Ashur's wife, daughter, or sister. Šerua was referred to as Ashur's daughter by Tukulti-Ninurta I, but later 284:. As Assyrian kings were generally reluctant to enforce worship of Ashur in subject areas, it is assumed that Ashur was introduced to Uruk naturally by Assyrians. 474:

Coronation Hymn, the idea that Ashur was the true king reappeared, reflecting on an ideological discourse tracing all the way back to the Old Assyrian period.

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standing in front of a mountain with a bull head. Since the seal is said to also belong to the divine Ashur, it is likely that the bull represents Ashur.

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Radner, Karen (2017). "Assur's 'Second Temple Period': the restoration of the cult of Assur, c. 538 BC". In Levin, Christoph; Müller, Reinhard (eds.).

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In the actual treaties however, gods from both parties were invoked, indicating that gods from both parties needed to be present for the treaty to work

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generally viewed to represent Ashur. However, some scholars argue that the disc represents something else, such as another god, or that it represents

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it became a common systemic way to spell his name. After the fall of the Assyrian state, Ashur continued to be revered as Anshar in Neo-Babylonian

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referred to her as Ashur's wife, and a Neo-Assyrian text claims that Šerua should not be referred to as Ashur's daughter but as his wife instead.

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Ashur was never consulted oracularly in the Neo-Assyrian period, and never appeared in Akkadian exorcism literature. However, in the Annals of

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uses inconsistent sign markings for the term Aššur, once being accompanied by both the divine determinative and the geographical determinative.

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Schaudig, Hanspeter (2018). "Zum Tempel "A" in Assur: Zeugnis eines Urbizids". In Kleber, Kristin; Neumann, Georg; Paulus, Susanne (eds.).

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trampling on his enemy. Coupled with the ideology of Ashur being the king of the city, the victorious figure could represent Ashur. The

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Assyria 1995: Proceedings of the 10th Anniversary Symposium of the Neo-Assyrian Text Corpus Project, Helsinki, September 7 - 11, 1995

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were invoked naturally along with the traditionally Assyrian gods. The inscription also claims that Bēl, Bēltiya, Bēlet Babili,

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administration, but instead of a presentation scene, a triumphant figure is shown trampling on an enemy, bearing resemblance to

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The Middle Assyrian practice of provincial provisions to the temple of the god Ashur remained during Sargonid Assyria.

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A possible representation of Ashur in Old Assyrian seals is the bull altar motif, which appears commonly in seals from

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The city of Assur was sacked by the Median forces in 614 BCE, and the Temple of Ashur was destroyed in the process.

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that they were speaking truth. Traders are often encouraged to go back to the city of Assur to pay homage to Ashur.

697:, sons of Enlil who were occasionally identified as Ashur's sons. The only native relative of Ashur is the goddess 450:

was attributed to the command of Ashur-Enlil. However, Enlil and Ashur were still treated as separate gods in the

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Veenhof, Klaas R. (2017). "Chapter 3: The Old Assyrian Period (20th–18th Century bce)". In Frahm, Eckart (ed.).

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reconstructed the temple of Ashur into a bigger complex, and the groundplan remained relatively unaltered until

36: 680:, the king claimed that Ashur gave him oracular consent by confirmation through an omen before each campaign. 298:

of Ashur existed at this time, although the possibility cannot be ruled out because of scarcity of evidence.

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adê-oaths. Liverani also believes the weapon to have had a celebratory function rather than a cultic one.

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After the fall of the Assyrian state, a small independent sanctuary dedicated to Anshar was attested in

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Fundstellen: Gesammelte Schriftenzur Archäologie und Geschichte Altvorderasiensad honorem Hartmut Kühne

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Assyrian Collective Identity in the Second Millennium BCE: A Social Categories Approach -dissertation

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Written in the Assyrian dialect, versions of the so called Marduk Ordeal Text are known from Assur,

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replaced Marduk with Ashur as the main character of the epic. A change observed during the reign of

3575: 2866: 446:, and Shalmaneser even claimed to have put the gods of Ekur into the temple. The construction of 2901:"The Theme of Leaving Assur in the Royal Inscriptions of Tukulti-Ninurta I and Ashurnasirpal II" 2730:

Frahm, Eckart (18 May 2017). "Chapter 29: Assyria in the Hebrew Bible". In Frahm, Eckart (ed.).

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Although the writing AN.ŠÁR for Ashur was first attested in an inscription of Tukulti-Ninurta I.

315:, where the kings of Lagash designated themselves as the ENSI (governor) of Lagash, and also in 3580: 3570: 2640:

Imperialism and religion: Assyria, Judah, and Israel in the eighth and seventh centuries B.C.E.

412: 2842:"Tradition And Change In The Beliefs At Assur, Nineveh And Nisibis Between 300 BC And AD 300" 2749:

Frame, Grant (1995). "The god Aššur in Babylonia". In Parpola, Simo; Whiting, Robert (eds.).

585:. Beaulieu also suggests another reason to be that Anshar (Ashur) may have been equated with 575: 3448: 2880:

Aššur is King! Aššur is King!: Religion in the Exercise of Power in the Neo-Assyrian Empire

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and the Zagros Mountains back to their original places, along with their people as per the

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The variety of local religious life in the Near East: in the Hellenistic and Roman periods

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L. Marti (Ed.), la famille dans le Proche-Orient ancien: Réalités, symbolismes, et images

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festival was first attested during the reign of Shamshi-Adad I on a vase dedicated to

3538: 3433: 3364: 3350: 3315: 3278: 3255: 3226: 3189: 3168: 3110: 3062: 3041: 3012: 2950: 2883: 2849: 2781: 2681: 2644: 2621: 2579: 541: 265: 190: 3530: 3519:"State-Sponsored Sacrilege: "Godnapping" and Omission in Neo-Assyrian Inscriptions" 3503: 3423: 3415: 3342: 3307: 3218: 3160: 3137: 3004: 2942: 2911: 2773: 2735: 2716: 2673: 865: 778: 710: 552: 424: 166: 136: 30: 2805:"On Kār Tukultī-Ninurta: chronology and politics of a Middle Assyrian ville neuve" 551:

The universal imperial ideology surrounding Ashur is suggested to have influenced

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Images, Power, and Politics: Figurative Aspects of Esarhaddon's Babylonian Policy

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Maul, Stefan M. (2017). "Chapter 18: Assyrian Religion". In Frahm, Eckart (ed.).

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Similarly, the god Tishpak was also sometimes addressed with Ur III royal titles.

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consort or wife during the Neo-Assyrian Period. Another Neo-Assyrian text claims

621: 616: 593: 431: 242: 3404:"The temples in Assur: an overview of the sacral architecture of the Holy City" 3141: 2739: 2662:"Representing Ashur: The Old Assyrian Rulers' Seals and Their Ur III Prototype" 609: 560: 492:, which became more systemic under Sennacherib, was the equation of Ashur with 368: 3507: 3079: 3008: 2693: 2661: 3554: 3542: 3437: 3419: 3346: 3319: 3230: 3207:"Assyrian Royal Discourse Between Local and Imperial Traditions at the Hābūr" 3114: 3016: 2974:"The 'Bull-Altar' in Old Assyrian Glyptic: a representation of the god Assur" 2954: 2785: 2685: 2643: : Society of Biblical Literature : distributed by Scholars Press. 2597:"The Cult of AN.ŠÁR/Aššur in Babylonia After the Fall of the Assyrian Empire" 745: 723:

In the Assyrian recension of the Enuma Elish, Ashur's parents were listed as

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The name of the god Ashur is spelled exactly the same as that of the city of

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had suggested before that the Babylonians purposefully rejected Ashur, but

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Grenzüberschreitungen: Studien zur kulturgeschichte des Alten Orientes

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Herrschaftslegitimation in vorderorientalischen Reichen der Eisenzeit

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who added a backyard. However, he was first the appointee (šakin) of

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Reflections of Empire in Isaiah 1-39: Responses to Assyrian Ideology

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conquered Babylon, he claimed to have returned the gods from Assur,

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However, Mullissu gradually became a title for the wife of Ashur

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The reign of Nebuchadnezzar I in history and historical memory

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In a bilingual prayer of Tukulti-Ninurta I to the god Ashur,

377: 258: 102: 1469: 64: 3376:"Das Kultrelief aus Assur: Glas, Ziegen, Zapfen und Wasser" 2820:"Rivalry over Rulership at Assur The Puzur-Sin Inscription" 2093: 2021: 1823: 1154: 1130: 1103: 1009: 597: 578: 504: 281: 106: 2536: 2524: 2329: 2327: 2069: 2057: 1537: 1535: 1510: 1508: 1219: 1217: 1190: 1091: 1033: 1031: 1029: 1027: 2404: 2382: 2380: 2378: 2300: 2129: 1970: 1958: 1862: 1727: 1648: 1646: 1571: 921: 919: 917: 586: 319:, especially since the early kings of Eshnunna addressed 2488: 2476: 2440: 2428: 2416: 2392: 1669: 1667: 1665: 1663: 1661: 1493: 1481: 904: 902: 2363: 2351: 2324: 2045: 2033: 1999: 1997: 1874: 1852: 1850: 1835: 1799: 1787: 1775: 1583: 1532: 1520: 1505: 1370: 1244: 1214: 1178: 1067: 1043: 1024: 936: 934: 2375: 2237: 2225: 2213: 2201: 2189: 2177: 2117: 2081: 1946: 1811: 1643: 1631: 1607: 1559: 1457: 1447: 1445: 1261: 1259: 1234: 1232: 914: 233: 220: 203: 2617:

The Pantheon of Uruk During the Neo-Babylonian Period

2464: 2452: 2339: 2288: 1934: 1739: 1715: 1703: 1691: 1658: 1547: 1283: 951: 949: 899: 264:

Ashur's name was written once as AN.ŠÁR on a bead of

2165: 2153: 2141: 2105: 2009: 1994: 1982: 1898: 1847: 931: 2548: 1922: 1910: 1886: 1763: 1751: 1442: 1418: 1406: 1358: 1346: 1310: 1256: 1229: 1202: 1166: 1142: 1118: 1079: 1055: 673:standard is also argued to represent another god. 245:in ancient times until their gradual conversion to 1679: 1595: 973: 961: 946: 887: 866:"Sumerian dictionary entry Aššur [1] (DN)" 631: 496:, by writing the name of the god Ashur as AN.ŠÁR. 480:, in the aftermath of his infamous destruction of 3061:. State Archives of Assyria. Helsinki: Univ. Pr. 3552: 3247: 3204: 1625: 1436: 1400: 1388: 1340: 1328: 1304: 1277: 1003: 991: 73:sun disk traditionally viewed to symbolize Ashur 3211:Revue d'Assyriologie et d'archéologie orientale 3380:Mitteilungen der Deutschen Orient-Gesellschaft 3341:. Vol. 21. Mohr Siebeck. pp. 77–96. 226: 213: 3373: 3248:Pongratz-Leisten, Beate (25 September 2015). 2759: 2518: 2506: 2318: 2282: 2270: 2255: 3481: 2993:"Assyrian Ideology and Israelite Monotheism" 1136: 1112: 1097: 1018: 3402:Stepniowski, Franciszek M. (January 2003). 3401: 3077: 3056: 2542: 2530: 2099: 2075: 2063: 1196: 683: 2868:Untersuchungen sur altassyrischen religion 637:between the king of Assur and the king of 63: 3482:Veenhof, Klaas R.; Eidem, Jesper (2008). 3427: 3096: 2909: 2659: 2410: 1499: 1487: 1475: 1049: 1037: 406: 3388: 3150: 3033: 2898: 2877: 2802: 2766:Journal of the American Oriental Society 2613: 2594: 2494: 2482: 2446: 2434: 2422: 2398: 2369: 2357: 2333: 2051: 2039: 2027: 1976: 1964: 1952: 1880: 1868: 1829: 1817: 1805: 1793: 1781: 1652: 1637: 1613: 1589: 1577: 1565: 1553: 1541: 1526: 1514: 1463: 1223: 1160: 925: 908: 569: 3523:Journal of Ancient Near Eastern History 3497: 3183: 3040:. Pennsylvania State University Press. 2928: 2817: 2386: 2243: 2135: 2123: 1673: 1289: 940: 765: 734: 292: 41:question marks, boxes, or other symbols 3553: 3336: 3293: 3270: 2990: 2971: 2864: 2839: 2470: 2458: 2231: 2219: 2207: 2195: 2183: 2087: 2015: 2003: 1988: 1940: 1856: 1841: 1745: 1733: 1721: 1709: 1697: 893: 461: 301: 249:between the 1st and 5th centuries AD. 3502:. Wiley Blackwell. pp. 336–358. 3446: 3136:. Wiley Blackwell. pp. 336–358. 3059:Court poetry and literary miscellanea 2748: 2734:. Wiley Blackwell. pp. 556–569. 2729: 2702: 2636: 2614:Beaulieu, Paul-Alain (11 July 2003). 2571: 2554: 2345: 2306: 2294: 1928: 1916: 1904: 1892: 1769: 1757: 1685: 1172: 1148: 3516: 3485:Mesopotamia: The Old Assyrian Period 3465: 3374:Reade, Julian; Freydank, H. (2000). 3131: 2871:. Im Selbstverlage des Herausgebers. 2171: 2159: 2147: 2111: 1601: 1451: 1424: 1412: 1376: 1364: 1352: 1316: 1265: 1250: 1238: 1208: 1184: 1124: 1085: 1073: 1061: 979: 967: 955: 555:own religious discourse surrounding 3151:Meinhold, Wiebke (1 January 2014). 2916:BAdW · Reallexikon der Assyriologie 2572:Aster, Shawn Z. (4 December 2017). 272:Ashur was sometimes referred to as 13: 3277:. American Philosophical Society. 2601:State Archives of Assyria Bulletin 14: 3597: 2899:Karlsson, Mattias (23 May 2015). 2878:Holloway, Steven Winford (2002). 499:Sennacherib's son and successor, 43: instead of cuneiform script. 3294:Porter, Barbara Nevling (2004). 3251:Religion and Ideology in Assyria 3205:Pongratz-Leisten, Beate (2011). 2827:Annual Review of the RIM Project 2753:. Eisenbrauns. pp. 336–358. 837: 828: 739: 21: 3517:Zaia, Shana (1 December 2015). 3103:The Catholic Biblical Quarterly 2666:Journal of Near Eastern Studies 876:from the original on 2020-07-25 818: 809: 800: 791: 632:Characteristics and Iconography 228: 215: 16:Ancient Assyrian national deity 3449:"Die Symbole des Gottes Assur" 3188:. New-York (N.Y.): Routledge. 3153:"Die Familie des Gottes Aššur" 3057:Livingstone, Alasdair (1989). 858: 604:, Eshnunna, Zamban, Me-Turan, 241:) was the national god of the 1: 3184:Nielsen, John Preben (2018). 3084:Studia Orientalia Electronica 3037:Assyria: The Imperial Mission 2972:Lassen, Agnete Wisti (2017). 2803:Gilibert, Alessandra (2008). 2760:Frymer-Kensky, Tikva (1983). 2595:Beaulieu, Paul-Alain (1997). 2564: 720:is listed as Ashur's vizier. 851: 234: 221: 204: 7: 3466:Valk, Jonathan (May 2018). 3395:. Zaphon. pp. 621–635. 3271:Porter, Barbara N. (1993). 2848:. Brill. pp. 193–207. 2660:Eppihimer, Melissa (2013). 746:Marduk § Marduk Ordeal 10: 3602: 3142:10.1002/9781118325216.ch18 2991:Levine, Baruch A. (2005). 2740:10.1002/9781118325216.ch29 769: 743: 339:and the lost depiction of 287: 227: 214: 194: 47: 3508:10.1002/9781118325216.ch3 3097:Machinist, Peter (1976). 3009:10.1017/S0021088900001455 2818:Grayson, A. Kirk (1985). 2637:Cogan, Mordechai (1974). 2319:Reade & Freydank 2000 2283:Reade & Freydank 2000 2271:Reade & Freydank 2000 2256:Reade & Freydank 2000 268:. In the inscriptions of 150: 128: 118: 113: 98: 78: 62: 57: 3420:10.15366/isimu2003.6.013 3078:Livingstone, A. (2009). 3034:Liverani, Mario (2017). 2844:. In Kaizer, Ted (ed.). 1137:Veenhof & Eidem 2008 1113:Veenhof & Eidem 2008 1098:Veenhof & Eidem 2008 1019:Veenhof & Eidem 2008 784: 713:to be Ashur's daughter. 684:Family and relationships 669:instead. Similarly, the 559:. Especially within the 48:Not to be confused with 3535:10.1515/janeh-2015-0006 3447:Ungen, Eckhard (1965). 3165:10.5325/j.ctv1bxh3bw.12 2929:Lambert, W. G. (1983). 352:exclusively Assyrian. 252: 3561:Early Period (Assyria) 3500:A Companion to Assyria 3475:. New York University. 3347:10.5282/UBM/EPUB.36940 3134:A Companion to Assyria 2840:Haider, Peter (2008). 2732:A Companion to Assyria 2703:Frahm, Eckart (2010). 413:Middle Assyrian Period 407:Middle Assyrian Period 29:This article contains 3223:10.3917/assy.105.0109 2910:Krebernik, M (2011). 2865:Hirsch, Hans (1961). 1626:Pongratz-Leisten 2015 1437:Pongratz-Leisten 2011 1401:Pongratz-Leisten 2015 1389:Pongratz-Leisten 2015 1341:Pongratz-Leisten 2015 1329:Pongratz-Leisten 2015 1305:Pongratz-Leisten 2011 1278:Pongratz-Leisten 2015 1004:Pongratz-Leisten 2015 992:Pongratz-Leisten 2015 570:Post Imperial Assyria 870:oracc.iaas.upenn.edu 766:Assyrian Enuma Elish 735:Texts and literature 452:Tukulti-Ninurta Epic 360:, Ishtar-ZA-AT, and 293:Third Millennium BCE 2721:10.5356/orient.45.3 703:Tiglath-pileser III 678:Tiglath-pileser III 462:Neo Assyrian Period 448:Kar-Tukulti-Ninurta 398:The inscription of 308:Old Assyrian Period 302:Old Assyrian Period 139:, Ishtar of Assur, 2519:Frymer-Kensky 1983 2507:Frymer-Kensky 1983 2309:, p. 439-441. 2030:, p. 621-622. 1832:, p. 221-222. 1736:, p. 124-125. 1478:, p. 469-470. 1379:, p. 203-204. 1331:, p. 393-394. 1253:, p. 173-174. 1187:, p. 170-171. 1163:, p. 167-168. 1076:, p. 154-155. 419:and his successor 210:Assyrian cuneiform 3586:Kings of the gods 3566:Mesopotamian gods 3356:978-3-16-154858-1 3284:978-0-87169-208-5 3261:978-1-61451-426-8 3174:978-1-57506-888-6 3047:978-1-57506-754-4 2889:978-90-04-12328-1 2855:978-90-04-16735-3 2650:978-0-88414-041-2 2627:978-90-04-49680-4 411:Beginning in the 337:his victory stela 266:Tukulti-Ninurta I 202: 172: 171: 141:Ishtar of Nineveh 99:Major cult center 37:rendering support 3593: 3546: 3511: 3492: 3490: 3476: 3474: 3460: 3441: 3431: 3396: 3383: 3368: 3331: 3288: 3265: 3242: 3199: 3178: 3145: 3126: 3091: 3072: 3051: 3028: 2985: 2966: 2923: 2904: 2893: 2872: 2859: 2834: 2824: 2812: 2797: 2754: 2743: 2724: 2697: 2654: 2631: 2608: 2589: 2558: 2552: 2546: 2543:Livingstone 1989 2540: 2534: 2531:Livingstone 1989 2528: 2522: 2516: 2510: 2504: 2498: 2492: 2486: 2480: 2474: 2468: 2462: 2456: 2450: 2444: 2438: 2432: 2426: 2420: 2414: 2408: 2402: 2396: 2390: 2384: 2373: 2367: 2361: 2355: 2349: 2343: 2337: 2331: 2322: 2316: 2310: 2304: 2298: 2292: 2286: 2280: 2274: 2268: 2259: 2253: 2247: 2241: 2235: 2229: 2223: 2217: 2211: 2205: 2199: 2193: 2187: 2181: 2175: 2169: 2163: 2157: 2151: 2145: 2139: 2138:, p. 82-83. 2133: 2127: 2121: 2115: 2109: 2103: 2100:Livingstone 2009 2097: 2091: 2085: 2079: 2076:Livingstone 2009 2073: 2067: 2064:Livingstone 2009 2061: 2055: 2049: 2043: 2037: 2031: 2025: 2019: 2013: 2007: 2001: 1992: 1986: 1980: 1979:, p. 61-62. 1974: 1968: 1967:, p. 60-61. 1962: 1956: 1950: 1944: 1938: 1932: 1926: 1920: 1914: 1908: 1902: 1896: 1890: 1884: 1878: 1872: 1871:, p. 66-67. 1866: 1860: 1854: 1845: 1844:, p. 80-81. 1839: 1833: 1827: 1821: 1815: 1809: 1803: 1797: 1791: 1785: 1779: 1773: 1767: 1761: 1755: 1749: 1743: 1737: 1731: 1725: 1719: 1713: 1707: 1701: 1695: 1689: 1683: 1677: 1671: 1656: 1650: 1641: 1635: 1629: 1623: 1617: 1611: 1605: 1599: 1593: 1587: 1581: 1580:, p. 73-74. 1575: 1569: 1563: 1557: 1551: 1545: 1539: 1530: 1524: 1518: 1512: 1503: 1497: 1491: 1485: 1479: 1473: 1467: 1461: 1455: 1449: 1440: 1434: 1428: 1422: 1416: 1410: 1404: 1398: 1392: 1386: 1380: 1374: 1368: 1362: 1356: 1350: 1344: 1338: 1332: 1326: 1320: 1314: 1308: 1302: 1293: 1287: 1281: 1275: 1269: 1263: 1254: 1248: 1242: 1236: 1227: 1221: 1212: 1206: 1200: 1197:Stepniowski 2003 1194: 1188: 1182: 1176: 1170: 1164: 1158: 1152: 1146: 1140: 1134: 1128: 1122: 1116: 1110: 1101: 1095: 1089: 1083: 1077: 1071: 1065: 1059: 1053: 1047: 1041: 1035: 1022: 1016: 1007: 1001: 995: 989: 983: 977: 971: 965: 959: 953: 944: 938: 929: 923: 912: 906: 897: 891: 885: 884: 882: 881: 862: 845: 841: 835: 832: 826: 822: 816: 813: 807: 804: 798: 795: 779:king of the gods 711:Ishtar of Arbela 240: 232: 231: 230: 224: 219: 218: 217: 207: 201:romanized: 200: 198: 197: 167:Ishtar of Arbela 137:Ishtar of Arbela 109:(6th century BC) 67: 55: 54: 31:cuneiform script 25: 24: 3601: 3600: 3596: 3595: 3594: 3592: 3591: 3590: 3551: 3550: 3549: 3488: 3472: 3357: 3312:10.2307/4200556 3285: 3262: 3196: 3175: 3069: 3048: 2947:10.2307/4200181 2931:"The God Aššur" 2890: 2856: 2822: 2651: 2628: 2586: 2567: 2562: 2561: 2553: 2549: 2541: 2537: 2529: 2525: 2517: 2513: 2505: 2501: 2493: 2489: 2481: 2477: 2469: 2465: 2457: 2453: 2445: 2441: 2433: 2429: 2421: 2417: 2409: 2405: 2397: 2393: 2385: 2376: 2368: 2364: 2356: 2352: 2344: 2340: 2332: 2325: 2317: 2313: 2305: 2301: 2293: 2289: 2281: 2277: 2269: 2262: 2254: 2250: 2242: 2238: 2230: 2226: 2218: 2214: 2206: 2202: 2194: 2190: 2182: 2178: 2170: 2166: 2158: 2154: 2146: 2142: 2134: 2130: 2122: 2118: 2110: 2106: 2098: 2094: 2086: 2082: 2074: 2070: 2062: 2058: 2050: 2046: 2038: 2034: 2026: 2022: 2014: 2010: 2002: 1995: 1987: 1983: 1975: 1971: 1963: 1959: 1951: 1947: 1939: 1935: 1927: 1923: 1915: 1911: 1903: 1899: 1891: 1887: 1879: 1875: 1867: 1863: 1855: 1848: 1840: 1836: 1828: 1824: 1816: 1812: 1804: 1800: 1792: 1788: 1780: 1776: 1768: 1764: 1756: 1752: 1744: 1740: 1732: 1728: 1720: 1716: 1708: 1704: 1696: 1692: 1684: 1680: 1672: 1659: 1651: 1644: 1636: 1632: 1624: 1620: 1612: 1608: 1600: 1596: 1588: 1584: 1576: 1572: 1564: 1560: 1552: 1548: 1540: 1533: 1525: 1521: 1513: 1506: 1498: 1494: 1486: 1482: 1474: 1470: 1462: 1458: 1450: 1443: 1435: 1431: 1423: 1419: 1411: 1407: 1399: 1395: 1387: 1383: 1375: 1371: 1363: 1359: 1351: 1347: 1339: 1335: 1327: 1323: 1315: 1311: 1303: 1296: 1288: 1284: 1276: 1272: 1264: 1257: 1249: 1245: 1237: 1230: 1222: 1215: 1207: 1203: 1195: 1191: 1183: 1179: 1171: 1167: 1159: 1155: 1147: 1143: 1135: 1131: 1123: 1119: 1111: 1104: 1096: 1092: 1084: 1080: 1072: 1068: 1060: 1056: 1048: 1044: 1036: 1025: 1017: 1010: 1002: 998: 990: 986: 978: 974: 966: 962: 954: 947: 939: 932: 924: 915: 907: 900: 892: 888: 879: 877: 864: 863: 859: 854: 849: 848: 842: 838: 833: 829: 823: 819: 814: 810: 805: 801: 796: 792: 787: 774: 768: 748: 742: 737: 686: 634: 622:Parthian period 617:Seleucid period 594:Cyrus the Great 572: 464: 409: 304: 295: 290: 255: 195: 181:, also spelled 94: 74: 53: 46: 45: 44: 35:Without proper 26: 22: 17: 12: 11: 5: 3599: 3589: 3588: 3583: 3578: 3576:Cattle deities 3573: 3568: 3563: 3548: 3547: 3513: 3512: 3494: 3493: 3478: 3477: 3462: 3461: 3443: 3442: 3398: 3397: 3385: 3384: 3370: 3369: 3355: 3333: 3332: 3290: 3289: 3283: 3267: 3266: 3260: 3254:. De Gruyter. 3244: 3243: 3201: 3200: 3195:978-1138120402 3194: 3180: 3179: 3173: 3147: 3146: 3128: 3127: 3109:(4): 455–482. 3093: 3092: 3074: 3073: 3067: 3053: 3052: 3046: 3030: 3029: 3003:(1): 411–427. 2987: 2986: 2968: 2967: 2925: 2924: 2906: 2905: 2895: 2894: 2888: 2874: 2873: 2861: 2860: 2854: 2836: 2835: 2814: 2813: 2799: 2798: 2778:10.2307/601866 2772:(1): 131–141. 2756: 2755: 2745: 2744: 2726: 2725: 2699: 2698: 2694:10.1086/669098 2678:10.1086/669098 2656: 2655: 2649: 2633: 2632: 2626: 2610: 2609: 2591: 2590: 2585:978-1628372014 2584: 2568: 2566: 2563: 2560: 2559: 2547: 2535: 2523: 2521:, p. 134. 2511: 2509:, p. 131. 2499: 2497:, p. 143. 2487: 2485:, p. 147. 2475: 2463: 2451: 2449:, p. 141. 2439: 2437:, p. 146. 2427: 2425:, p. 145. 2415: 2413:, p. 400. 2411:Krebernik 2011 2403: 2401:, p. 144. 2391: 2374: 2362: 2350: 2348:, p. 463. 2338: 2323: 2321:, p. 109. 2311: 2299: 2297:, p. 437. 2287: 2285:, p. 111. 2275: 2273:, p. 108. 2260: 2258:, p. 106. 2248: 2236: 2234:, p. 187. 2224: 2222:, p. 181. 2212: 2210:, p. 185. 2200: 2198:, p. 183. 2188: 2186:, p. 182. 2176: 2174:, p. 340. 2164: 2162:, p. 339. 2152: 2150:, p. 106. 2140: 2128: 2116: 2114:, p. 105. 2104: 2102:, p. 156. 2092: 2090:, p. 197. 2080: 2078:, p. 154. 2068: 2066:, p. 152. 2056: 2054:, p. 629. 2044: 2042:, p. 628. 2032: 2020: 2008: 1993: 1981: 1969: 1957: 1945: 1943:, p. 423. 1933: 1921: 1909: 1907:, p. 561. 1897: 1885: 1883:, p. 330. 1873: 1861: 1846: 1834: 1822: 1810: 1808:, p. 229. 1798: 1796:, p. 221. 1786: 1784:, p. 220. 1774: 1762: 1750: 1748:, p. 125. 1738: 1726: 1724:, p. 124. 1714: 1712:, p. 122. 1702: 1700:, p. 120. 1690: 1678: 1657: 1642: 1630: 1628:, p. 145. 1618: 1606: 1594: 1592:, p. 222. 1582: 1570: 1558: 1546: 1544:, p. 183. 1531: 1529:, p. 180. 1519: 1517:, p. 181. 1504: 1502:, p. 474. 1500:Machinist 1976 1492: 1490:, p. 467. 1488:Machinist 1976 1480: 1476:Machinist 1976 1468: 1456: 1454:, p. 208. 1441: 1439:, p. 112. 1429: 1427:, p. 206. 1417: 1415:, p. 204. 1405: 1403:, p. 138. 1393: 1391:, p. 203. 1381: 1369: 1367:, p. 202. 1357: 1355:, p. 200. 1345: 1343:, p. 394. 1333: 1321: 1319:, p. 344. 1309: 1307:, p. 110. 1294: 1282: 1280:, p. 393. 1270: 1268:, p. 129. 1255: 1243: 1241:, p. 173. 1228: 1226:, p. 142. 1213: 1211:, p. 172. 1201: 1199:, p. 235. 1189: 1177: 1165: 1153: 1141: 1139:, p. 155. 1129: 1127:, p. 139. 1117: 1115:, p. 103. 1102: 1090: 1088:, p. 137. 1078: 1066: 1064:, p. 128. 1054: 1050:Eppihimer 2013 1042: 1038:Eppihimer 2013 1023: 1021:, p. 104. 1008: 1006:, p. 108. 996: 994:, p. 103. 984: 982:, p. 127. 972: 970:, p. 338. 960: 958:, p. 107. 945: 930: 928:, p. 332. 913: 898: 886: 856: 855: 853: 850: 847: 846: 836: 827: 817: 808: 799: 789: 788: 786: 783: 770:Main article: 767: 764: 744:Main article: 741: 738: 736: 733: 685: 682: 633: 630: 610:Cyrus Cylinder 576:Neo-Babylonian 571: 568: 472:Ashurbanipal's 463: 460: 430:Starting from 408: 405: 303: 300: 294: 291: 289: 286: 254: 251: 170: 169: 152: 148: 147: 130: 126: 125: 120: 116: 115: 111: 110: 100: 96: 95: 93: 92: 89: 86: 82: 80: 76: 75: 68: 60: 59: 39:, you may see 27: 20: 19: 18: 15: 9: 6: 4: 3: 2: 3598: 3587: 3584: 3582: 3581:Mountain gods 3579: 3577: 3574: 3572: 3571:National gods 3569: 3567: 3564: 3562: 3559: 3558: 3556: 3544: 3540: 3536: 3532: 3528: 3524: 3520: 3515: 3514: 3509: 3505: 3501: 3496: 3495: 3487: 3486: 3480: 3479: 3471: 3470: 3464: 3463: 3458: 3454: 3450: 3445: 3444: 3439: 3435: 3430: 3425: 3421: 3417: 3413: 3409: 3405: 3400: 3399: 3394: 3393: 3387: 3386: 3381: 3377: 3372: 3371: 3366: 3362: 3358: 3352: 3348: 3344: 3340: 3335: 3334: 3329: 3325: 3321: 3317: 3313: 3309: 3305: 3301: 3297: 3292: 3291: 3286: 3280: 3276: 3275: 3269: 3268: 3263: 3257: 3253: 3252: 3246: 3245: 3240: 3236: 3232: 3228: 3224: 3220: 3216: 3212: 3208: 3203: 3202: 3197: 3191: 3187: 3182: 3181: 3176: 3170: 3166: 3162: 3158: 3154: 3149: 3148: 3143: 3139: 3135: 3130: 3129: 3124: 3120: 3116: 3112: 3108: 3104: 3100: 3095: 3094: 3089: 3085: 3081: 3076: 3075: 3070: 3068:951-570-043-4 3064: 3060: 3055: 3054: 3049: 3043: 3039: 3038: 3032: 3031: 3026: 3022: 3018: 3014: 3010: 3006: 3002: 2998: 2994: 2989: 2988: 2983: 2979: 2975: 2970: 2969: 2964: 2960: 2956: 2952: 2948: 2944: 2940: 2936: 2932: 2927: 2926: 2921: 2917: 2913: 2908: 2907: 2902: 2897: 2896: 2891: 2885: 2881: 2876: 2875: 2870: 2869: 2863: 2862: 2857: 2851: 2847: 2843: 2838: 2837: 2832: 2828: 2821: 2816: 2815: 2810: 2806: 2801: 2800: 2795: 2791: 2787: 2783: 2779: 2775: 2771: 2767: 2763: 2758: 2757: 2752: 2747: 2746: 2741: 2737: 2733: 2728: 2727: 2722: 2718: 2714: 2710: 2706: 2701: 2700: 2695: 2691: 2687: 2683: 2679: 2675: 2671: 2667: 2663: 2658: 2657: 2652: 2646: 2642: 2641: 2635: 2634: 2629: 2623: 2619: 2618: 2612: 2611: 2606: 2602: 2598: 2593: 2592: 2587: 2581: 2578:. SBL Press. 2577: 2576: 2570: 2569: 2556: 2551: 2545:, p. 85. 2544: 2539: 2533:, p. 88. 2532: 2527: 2520: 2515: 2508: 2503: 2496: 2495:Meinhold 2014 2491: 2484: 2483:Meinhold 2014 2479: 2473:, p. 43. 2472: 2467: 2461:, p. 42. 2460: 2455: 2448: 2447:Meinhold 2014 2443: 2436: 2435:Meinhold 2014 2431: 2424: 2423:Meinhold 2014 2419: 2412: 2407: 2400: 2399:Meinhold 2014 2395: 2389:, p. 82. 2388: 2383: 2381: 2379: 2372:, p. 16. 2371: 2370:Liverani 2017 2366: 2360:, p. 65. 2359: 2358:Holloway 2002 2354: 2347: 2342: 2336:, p. 66. 2335: 2334:Holloway 2002 2330: 2328: 2320: 2315: 2308: 2303: 2296: 2291: 2284: 2279: 2272: 2267: 2265: 2257: 2252: 2246:, p. 73. 2245: 2240: 2233: 2228: 2221: 2216: 2209: 2204: 2197: 2192: 2185: 2180: 2173: 2168: 2161: 2156: 2149: 2144: 2137: 2132: 2126:, p. 83. 2125: 2120: 2113: 2108: 2101: 2096: 2089: 2084: 2077: 2072: 2065: 2060: 2053: 2052:Schaudig 2018 2048: 2041: 2040:Schaudig 2018 2036: 2029: 2028:Schaudig 2018 2024: 2018:, p. 89. 2017: 2012: 2006:, p. 85. 2005: 2000: 1998: 1991:, p. 84. 1990: 1985: 1978: 1977:Beaulieu 1997 1973: 1966: 1965:Beaulieu 1997 1961: 1955:, p. 61. 1954: 1953:Beaulieu 1997 1949: 1942: 1937: 1931:, p. 39. 1930: 1925: 1919:, p. 19. 1918: 1913: 1906: 1901: 1895:, p. 63. 1894: 1889: 1882: 1881:Holloway 2002 1877: 1870: 1869:Holloway 2002 1865: 1859:, p. 81. 1858: 1853: 1851: 1843: 1838: 1831: 1830:Liverani 2017 1826: 1820:, p. 67. 1819: 1818:Holloway 2002 1814: 1807: 1806:Liverani 2017 1802: 1795: 1794:Liverani 2017 1790: 1783: 1782:Liverani 2017 1778: 1772:, p. 51. 1771: 1766: 1760:, p. 60. 1759: 1754: 1747: 1742: 1735: 1730: 1723: 1718: 1711: 1706: 1699: 1694: 1687: 1682: 1676:, p. 98. 1675: 1670: 1668: 1666: 1664: 1662: 1655:, p. 11. 1654: 1653:Liverani 2017 1649: 1647: 1640:, p. 14. 1639: 1638:Liverani 2017 1634: 1627: 1622: 1616:, p. 12. 1615: 1614:Liverani 2017 1610: 1604:, p. 27. 1603: 1598: 1591: 1590:Liverani 2017 1586: 1579: 1578:Holloway 2002 1574: 1568:, p. 68. 1567: 1566:Holloway 2002 1562: 1555: 1554:Karlsson 2015 1550: 1543: 1542:Gilibert 2008 1538: 1536: 1528: 1527:Gilibert 2008 1523: 1516: 1515:Gilibert 2008 1511: 1509: 1501: 1496: 1489: 1484: 1477: 1472: 1466:, p. 13. 1465: 1464:Liverani 2017 1460: 1453: 1448: 1446: 1438: 1433: 1426: 1421: 1414: 1409: 1402: 1397: 1390: 1385: 1378: 1373: 1366: 1361: 1354: 1349: 1342: 1337: 1330: 1325: 1318: 1313: 1306: 1301: 1299: 1292:, p. 12. 1291: 1286: 1279: 1274: 1267: 1262: 1260: 1252: 1247: 1240: 1235: 1233: 1225: 1224:Meinhold 2014 1220: 1218: 1210: 1205: 1198: 1193: 1186: 1181: 1175:, p. 54. 1174: 1169: 1162: 1161:Holloway 2002 1157: 1151:, p. 53. 1150: 1145: 1138: 1133: 1126: 1121: 1114: 1109: 1107: 1100:, p. 56. 1099: 1094: 1087: 1082: 1075: 1070: 1063: 1058: 1052:, p. 43. 1051: 1046: 1040:, p. 42. 1039: 1034: 1032: 1030: 1028: 1020: 1015: 1013: 1005: 1000: 993: 988: 981: 976: 969: 964: 957: 952: 950: 943:, p. 85. 942: 937: 935: 927: 926:Beaulieu 2003 922: 920: 918: 911:, p. 64. 910: 909:Beaulieu 1997 905: 903: 895: 890: 875: 871: 867: 861: 857: 840: 831: 821: 812: 803: 794: 790: 782: 780: 773: 763: 761: 757: 753: 747: 740:Marduk Ordeal 732: 730: 726: 721: 719: 714: 712: 706: 704: 700: 696: 692: 681: 679: 674: 672: 668: 663: 658: 654: 651: 646: 642: 640: 629: 627: 623: 618: 613: 611: 607: 603: 599: 595: 590: 588: 584: 580: 577: 567: 564: 562: 558: 554: 549: 547: 543: 537: 533: 529: 525: 521: 518: 514: 510: 506: 502: 497: 495: 491: 487: 483: 479: 475: 473: 467: 459: 455: 453: 449: 445: 439: 435: 433: 432:Ashur-uballit 428: 426: 422: 421:Shalmaneser I 418: 417:Adad-nirari I 414: 404: 401: 396: 394: 390: 385: 383: 379: 375: 374:Shalmaneser I 370: 367:In 1808 BCE, 365: 363: 359: 353: 349: 346: 342: 338: 334: 330: 324: 322: 318: 314: 309: 299: 285: 283: 279: 275: 271: 267: 262: 260: 250: 248: 244: 239: 237: 223: 211: 206: 192: 188: 184: 180: 176: 168: 164: 160: 156: 153: 149: 146: 142: 138: 134: 131: 127: 124: 121: 117: 112: 108: 104: 101: 97: 90: 87: 84: 83: 81: 77: 72: 66: 61: 56: 51: 42: 38: 34: 32: 3529:(1): 19–54. 3526: 3522: 3499: 3484: 3468: 3456: 3452: 3411: 3407: 3391: 3379: 3338: 3303: 3299: 3273: 3250: 3214: 3210: 3185: 3156: 3133: 3106: 3102: 3087: 3083: 3058: 3036: 3000: 2996: 2981: 2977: 2941:(1): 82–86. 2938: 2934: 2919: 2915: 2879: 2867: 2845: 2830: 2826: 2808: 2769: 2765: 2750: 2731: 2712: 2708: 2672:(1): 35–49. 2669: 2665: 2639: 2616: 2604: 2600: 2574: 2557:, p. 9. 2550: 2538: 2526: 2514: 2502: 2490: 2478: 2466: 2454: 2442: 2430: 2418: 2406: 2394: 2387:Lambert 1983 2365: 2353: 2341: 2314: 2302: 2290: 2278: 2251: 2244:Veenhof 2017 2239: 2227: 2215: 2203: 2191: 2179: 2167: 2155: 2143: 2136:Lambert 1983 2131: 2124:Lambert 1983 2119: 2107: 2095: 2083: 2071: 2059: 2047: 2035: 2023: 2011: 1984: 1972: 1960: 1948: 1936: 1924: 1912: 1900: 1888: 1876: 1864: 1837: 1825: 1813: 1801: 1789: 1777: 1765: 1753: 1741: 1729: 1717: 1705: 1693: 1688:, p. 8. 1681: 1674:Nielsen 2018 1633: 1621: 1609: 1597: 1585: 1573: 1561: 1556:, p. 5. 1549: 1522: 1495: 1483: 1471: 1459: 1432: 1420: 1408: 1396: 1384: 1372: 1360: 1348: 1336: 1324: 1312: 1290:Grayson 1985 1285: 1273: 1246: 1204: 1192: 1180: 1168: 1156: 1144: 1132: 1120: 1093: 1081: 1069: 1057: 1045: 999: 987: 975: 963: 941:Lambert 1983 896:, p. 6. 889: 878:. Retrieved 869: 860: 839: 830: 820: 811: 802: 793: 775: 749: 722: 715: 707: 687: 675: 659: 655: 647: 643: 635: 614: 591: 583:Nabopolassar 573: 565: 561:First Isaiah 550: 538: 534: 530: 526: 522: 498: 476: 468: 465: 456: 440: 436: 429: 410: 397: 386: 369:Shamshi-Adad 366: 354: 350: 325: 305: 296: 276:, and under 263: 256: 247:Christianity 186: 182: 178: 174: 173: 71:Neo-Assyrian 28: 3217:: 109–128. 3159:: 141–149. 2471:Porter 2004 2459:Porter 2004 2232:Lassen 2017 2220:Lassen 2017 2208:Lassen 2017 2196:Lassen 2017 2184:Lassen 2017 2088:Haider 2008 2016:Radner 2017 2004:Radner 2017 1989:Radner 2017 1941:Levine 2005 1857:Radner 2017 1842:Radner 2017 1746:Porter 1993 1734:Porter 1993 1722:Porter 1993 1710:Porter 1993 1698:Porter 1993 894:Hirsch 1961 772:Enuma Elish 615:During the 486:Enuma Elish 478:Sennacherib 345:Puzur-Assur 335:'s pose on 278:Sennacherib 79:Other names 3555:Categories 3459:: 423–484. 3429:10486/3480 3090:: 151–157. 2984:: 177–194. 2922:: 399–400. 2565:References 2555:Frahm 2010 2346:Ungen 1965 2307:Ungen 1965 2295:Ungen 1965 1929:Aster 2017 1917:Aster 2017 1905:Frahm 2017 1893:Frame 1995 1770:Cogan 1974 1758:Cogan 1974 1686:Frahm 2010 1173:Cogan 1974 1149:Cogan 1974 880:2020-06-19 825:genealogy. 501:Esarhaddon 3543:2328-9562 3438:2659-9090 3365:194749853 3320:0021-0889 3306:: 41–44. 3231:0373-6032 3115:0008-7912 3017:0021-0889 2955:0021-0889 2882:. BRILL. 2786:0003-0279 2686:0022-2968 2620:. Brill. 2172:Maul 2017 2160:Maul 2017 2148:Valk 2018 2112:Valk 2018 1602:Zaia 2015 1452:Valk 2018 1425:Valk 2018 1413:Valk 2018 1377:Valk 2018 1365:Valk 2018 1353:Valk 2018 1317:Maul 2017 1266:Valk 2018 1251:Valk 2018 1239:Valk 2018 1209:Valk 2018 1185:Valk 2018 1125:Valk 2018 1086:Valk 2018 1074:Valk 2018 1062:Valk 2018 980:Valk 2018 968:Maul 2017 956:Valk 2018 852:Citations 662:wild goat 542:von Soden 509:Tashmetum 490:Sargon II 425:Sargonids 400:Puzur-Sin 333:Naram-Sin 270:Sargon II 243:Assyrians 151:Offspring 114:Genealogy 91:Šadû Rabû 85:Bêlu Rabû 3453:Belleten 3239:42580243 3123:43714404 2912:"Šerūʾa" 2715:: 3–33. 2607:: 55–73. 874:Archived 760:Sarpanit 639:Tikunani 382:Tikunani 317:Eshnunna 229:𒀭𒀀𒇳𒊬 191:Sumerian 133:Mullissu 119:Siblings 88:Ab Ilâni 3328:4200556 3025:4200589 2963:4200181 2833:: 9–14. 756:Nineveh 691:Ninurta 671:chariot 667:Shamash 553:Judah's 517:Mandanu 482:Babylon 389:tākultu 341:Shu-Sin 321:Tishpak 288:History 205:AN.ŠAR₂ 179:Ashshur 155:Ninurta 129:Consort 3541: 3436: 3363: 3353: 3326: 3318: 3281: 3258: 3237: 3229: 3192: 3171: 3121: 3113: 3065: 3044: 3023: 3015: 2961: 2953: 2886: 2852: 2794:601866 2792: 2784: 2709:Orient 2692: 2684: 2647: 2624: 2582: 752:Nimrud 729:Lahamu 695:Zababa 650:Kanesh 592:After 557:Yahweh 515:, and 494:Anshar 444:Nippur 362:Nisaba 358:Ishtar 329:Ur III 313:Lagash 274:Anshar 222:Aš-šur 159:Zababa 50:Anshar 3489:(PDF) 3473:(PDF) 3408:ISIMU 3361:S2CID 3324:JSTOR 3235:JSTOR 3119:JSTOR 3021:JSTOR 2959:JSTOR 2823:(PDF) 2790:JSTOR 2690:JSTOR 785:Notes 725:Lahmu 718:Nusku 699:Šerua 626:Šerua 602:Akkad 546:Frame 393:Dagan 378:Enlil 259:Assur 238:-šur₄ 187:Aššur 175:Ashur 163:Šerua 145:Šerua 123:Šerua 103:Assur 58:Ashur 3539:ISSN 3434:ISSN 3351:ISBN 3316:ISSN 3300:Iraq 3279:ISBN 3256:ISBN 3227:ISSN 3190:ISBN 3169:ISBN 3111:ISSN 3063:ISBN 3042:ISBN 3013:ISSN 2997:Iraq 2951:ISSN 2935:Iraq 2884:ISBN 2850:ISBN 2782:ISSN 2682:ISSN 2645:ISBN 2622:ISBN 2580:ISBN 754:and 727:and 693:and 660:The 598:Susa 579:Uruk 507:and 505:Nabu 387:The 306:The 282:Uruk 253:Name 216:𒀭𒊹 196:𒀭𒊹 183:Ašur 107:Uruk 3531:doi 3504:doi 3424:hdl 3416:doi 3343:doi 3308:doi 3219:doi 3215:105 3161:doi 3138:doi 3088:106 3005:doi 2978:KIM 2943:doi 2774:doi 2770:103 2736:doi 2717:doi 2674:doi 844:to. 606:Der 587:Anu 143:), 3557:: 3537:. 3525:. 3521:. 3457:29 3455:. 3451:. 3432:. 3422:. 3414:. 3410:. 3406:. 3378:. 3359:. 3349:. 3322:. 3314:. 3304:66 3302:. 3298:. 3233:. 3225:. 3213:. 3209:. 3167:. 3155:. 3117:. 3107:38 3105:. 3101:. 3086:. 3082:. 3019:. 3011:. 3001:67 2999:. 2995:. 2980:. 2976:. 2957:. 2949:. 2939:45 2937:. 2933:. 2920:12 2918:. 2914:. 2829:. 2825:. 2807:. 2788:. 2780:. 2768:. 2764:. 2713:45 2711:. 2707:. 2688:. 2680:. 2670:72 2668:. 2664:. 2605:11 2603:. 2599:. 2377:^ 2326:^ 2263:^ 1996:^ 1849:^ 1660:^ 1645:^ 1534:^ 1507:^ 1444:^ 1297:^ 1258:^ 1231:^ 1216:^ 1105:^ 1026:^ 1011:^ 948:^ 933:^ 916:^ 901:^ 872:. 868:. 600:, 513:Ea 427:. 236:ᵈa 225:, 212:: 208:, 199:, 193:: 185:, 177:, 165:, 161:, 157:, 105:, 69:A 3545:. 3533:: 3527:2 3510:. 3506:: 3491:. 3440:. 3426:: 3418:: 3412:6 3382:. 3367:. 3345:: 3330:. 3310:: 3287:. 3264:. 3241:. 3221:: 3198:. 3177:. 3163:: 3144:. 3140:: 3125:. 3071:. 3050:. 3027:. 3007:: 2982:2 2965:. 2945:: 2903:. 2892:. 2858:. 2831:3 2811:. 2796:. 2776:: 2742:. 2738:: 2723:. 2719:: 2696:. 2676:: 2653:. 2630:. 2588:. 883:. 189:( 135:( 52:. 33:.

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Index