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Isaac Kalimi – Seth Richardson (ed.), Sennacherib at the Gates of Jerusalem. Story, History and Historiography (Culture and History of the Ancient Near East 71; Leiden - Boston: Brill 2014)

100%
Lipiński E.
The Biblical Annals
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2016
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vol. 6
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issue 1
147-149
EN
Book Review: Isaac Kalimi – Seth Richardson (ed.), Sennacherib at the Gates of Jerusalem. Story, History and Historiography (Culture and History of the Ancient Near East 71; Leiden - Boston: Brill 2014). Pp. XII + 548 pp. € 181,00. ISBN 978-90-04-26561-5; ISSN 1566-2055.
2
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The people of Cuth made Nergal (2 Kings 17:30).The historicity and cult of Nergal in the Ancient Middle East.

94%
Rasztawicki L.
Warszawskie Studia Teologiczne
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2019
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vol. 32
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issue 4
82-104
EN
In this paper we would like to investigate the historicity of Nergal of Cuth in the context of Mesopotamian literature and religion. The deity Nergal of Cuth appears only once in the Hebrew Bible (2 Kings 17:30). He is mentioned among a list of some Assyrian gods, which new repopulated settlers in Samaria “made” for themselves after the fall of the Northern Kingdom. He is mainly perceived as a god of war and pestilence and his name can be explained “the lord of the netherworld”. His cult is mentioned in a prosaic way in the Hebrew Bible. On the other hand, there are many hymns and written texts, praising his glory and might, which support the existing cult of Nergal. His cult is further attested in Greek and Roman cultures.
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Assyrian-Israelite Dynamics: On the Circumstances Leading to Jehu's Elevation to the Throne

84%
Merecz R.
The Biblical Annals
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2007
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vol. 54
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issue 1
5-21
EN
Dziewiąty wiek przed naszą erą był jednym z kluczowych okresów Północnego Królestwa Izrael. W tym właśnie wieku kraj wyszedł z międzynarodowej izolacji i stał się ważnym graczem na międzynarodowej scenie politycznej i militarnej. Izrael z mało znaczącego państwa stał się tak silny, iż w połowie wieku był w stanie sformować koalicję dwunastu państw, wnosząc ponad połowę wszystkich wozów wojennych w celu przeciwstawienia się druzgocącej sile Asyrii. Jednak wewnętrzna polityka religijna dynastii Omriego doprowadziła do takiego stanu, że koła jahwistyczne szukały sposobności, ażeby ukrócić los zbyt przychylnej kultowi Baala rodziny królewskiej. Taka okazja pojawiła się wraz z przybyciem armii asyryjskiej na tereny Izraela. Celem powyższego artykułu jest ukazanie niektórych mechanizmów i czynników, które doprowadziły do buntu przeciwko dynastii Omriego i wyniesieniu Jehu na tron Izraela. Ponieważ  jednym z głównych czynników było zagrożenie asyryjskie, dlatego też autor niniejszego artykułu najpierw analizuje historię i motywy asyryjskiej ekspansji na zachód, a następnie nakreśla stan religijny w Królestwie Północnym w IX wieku p.n.e., by na końcu przyjrzeć się jak groźba inwazji asyryjskiej oraz wewnętrzna polityka Izraela przyczyniła się do objęcia tronu przez proasyryjskiego Jehu.
4
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Tabliczka A praw średnioasyryjskich – prawa dotyczące kobiet

84%
Mikołajczak T.
Czasopismo Prawno-Historyczne
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2023
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vol. 75
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issue 1
9-42
EN
Middle Assyrian Laws (MAL) are a Mesopotamian law collection created approximately in the 12th century BC in Assur (now Qal’at Sherqat in Iraqi Kurdistan). The text contains a Polish translation and a commentary concerning the first tablet of this collection, MAL A (VAT 10000 = KAV 001). Tablet MAL A (also known as Frauenspiegel) consists of laws concerning women, and women in it are either perpetrators or victims of crimes. This document offers a unique insight into contemporary Middle Assyrian and Mesopotamian societies as it covers a wide range of issues like theft, assault, adultery and rape, homosexuality, marriage, and family law.
PL
Prawa średnioasyryjskie to mezopotamski zbiór praw stworzony w ok. XII w. p.n.e. w Aszur (obecnie Qal’at Szerkat w irakijskim Kurdystanie). Tekst zawiera polskie tłumaczenie i komentarz do pierwszej tabliczki tego zbioru, MAL A (VAT 10000 = KAV 001). Tabliczka MAL A (znana jako Frauenspiegel) zawiera prawa dotyczące kobiet (gdzie kobiety są albo winnymi przestępstw, albo poszkodowanymi). Dokument ten w sposób unikalny informuje nas o średnioasyryjskim i mezopotamskim społeczeństwie tego czasu, zajmując się takim zagadnieniami, jak kradzież, napaść, zdrada małżeńska i gwałt, homoseksualizm, małżeństwo i prawo rodzinne.
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W poszukiwaniu asyryjskiej diaspory Izraelitów w Księdze Ezechiela

67%
Pikor W.
The Biblical Annals
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2012
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vol. 2
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issue 1
27-74
EN
The article deals with the argument of W. Chrostowski about the Assyrian Israelite Diaspora as a factor influencing the book of Ezekiel. First, the author verifies the Ezekielian texts evoked by Chrostowski as arguments for his thesis (garden of Eden motif; “the 30th year” in Ezek 1:1; subjects participating in the dispute about the possession of the promised land in Ezek 11:14-17; allusion to Samaria in Ezek 23; the vision of dry bones in Ezek 37:1-14). The second part of the article examines the possibility of existence of the Assyrian Diaspora in the light of biblical and extra-biblical sources. The analysis of the situation of the Israelites deported to Assyria after the fall of Samaria in 722 B.C.E. (especially in the context of the population and religion politics of the Assyrian Empire) permits to exclude the existence of the Assyrian Israelite Diaspora and the claim that it could not only preserve, but also deepen and strengthen its identity. The third part of the article argues that the audience of Ezekiel does not derive from the descendants of the Israelites exiled to Assyria. Thus, the book of Ezekiel is the testimony written for those who experienced the Babylonian exile only.
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Obce narody w Księdze Sofoniasza (So 2,4-15)

67%
Stasiak S.
Collectanea Theologica
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2017
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vol. 87
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issue 4
37-74
EN
The oracles against foreign nations in the Book of Zephaniah (Zeph2:4-15) were directed against the Philistines, the Ammonites, the Moabites,the Egyptians and against the Assyrians. Their order is not quite clear,challenging, and wonder if it is really explicable to the very end.The way the oracle is presented against the Philistines (Zeph 2:4-7) isbased on the multitude of names of places, which belonged to this part ofPalestine. The words directed against them “I will destroy you until noinhabitant is left” (Zeph 2:5), force the Judeans to reflect on their behavior,which could lead on to their annihilation, the way the foreign nations willbe destroyed at this moment. The attrition of the Philistines is to functionas a warning for the Judeans against the imminent and awaited punishment,unless they change their conduct.The oracles against the Moabites and the Ammonites (2:8-11) bewilderin two aspects. First of all, the issue concerns the determination of kōl ʼijjêhaggôjim (Zeph 2:11), which can either refer to all nations in general, or onlyto those nations which are hostile towards the Israel. In the direct, precedingcontext, Zephaniah was writing about the victory of JHWH over pagangods (v. 11a); Thus, one may suppose that the representatives of even theremotest corners of the earth will pay homage to JHWH. Secondly, what issurprising is the reverse order, the reversal of the usual order in the oraclesagainst the nations, in which the punishment is presented as first and then itsjustification. Whereas, Zephaniah starts with justification (v. 8 and 10), andlater mentions the punishment (v. 9 and 11a). Why was the oracle constructedin this specific way by the prophet? First of all, it may have constitutedan emphasis which Zephaniah uses to stress the cause (justification) ofthe punishment imposed on the Moabites and the Ammonites. However,attention must also be drawn to w. 11b, which contains eschatologicalannouncement of the universal and widespread cult of JHWH. Thus, theexpression of the oracle was meant to lead to eschatological proclamation,in an climactic construction.The words directed against Egypt (Zeph 2:12) are so cursory that somescholars regard them as part of the oracle against Assyria. Yet, it seemsthat such a connection would be completely unjustifiable, merely becauseof the fact that the punishment the Nubians and the Assyrians will face willbe different, not to mention the fact that the empires of Assyria and Egypt were immemorial enemies of Israel, but different, though. The sword takenout against Egypt (Zeph 2:12) undoubtedly, constitutes a kind of glancingreference to the scene which took place at the gates of Jericho, when Joshuaencountered the Angel of God with an unsheathed sword (Jos 5:13).The description of extermination and destruction of Assyria (Zeph2:13-14) is comprehensive and extensive because the oracles against foreignnations in the Book of Zephaniah reach their climax there. Justification inthis case seems to be perfunctory, though (v. 15) especially considering theimmensity of the punishment.
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