By William R Gallagher
In 701 B.C. the Assyrian king Sennacherib introduced his crusade opposed to, a.o., Judah. This occasion has been recorded within the Hebrew Bible (Isaiah, the Biblical conflict narratives) and, thus, has decisively encouraged Jewish and Christian inspiration. The battle, although, has remained vague for contemporary historians. the writer of this newest quantity in Brill's monograph sequence Studies within the background and tradition of the traditional close to East brings jointly either Biblical and Assyrian assets at the crusade. a part of those plentiful Assyrian fabrics are new, and hence let the writer to provide new insights at the occasion itself. A moment significant results of this research lies within the new, rigorously supported interpretations of a few Isaiah oracles, and of either the Assyrian and Biblical narratives of Sennacherib's crusade. The meticulous realization given to textual feedback, translation difficulties, historiographical questions and its carefully utilized literary feedback make it a version of the contextual procedure in old close to japanese and religious study.
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Extra info for Sennacherib's Campaign to Judah: New Studies
Not only can we not imagine him adequately, since he is at every point greater than we can grasp—we dare not trust anything our imagination suggests about him, for the built-in habit of fallen minds is to scale God down. Sin began as a response to the temptation, “You will be like God” (Genesis 3:5), and the effect of our wanting to be on God’s level is that we bring him down to ours. This is unrealistic, not to say irreverent, but it is what we all do when imagination is in the saddle. Hence the second commandment, “You shall not make for yourself a carved image, or any likeness of anything.
Jeremiah 5:2; Zechariah 5:4). The Lord will not hold him guiltless who takes his name in vain. uifn! jssftqpotjcjmjuz! tjot/ And the point goes deeper. ). So all promises are sacred and must be kept. Children know this and feel it very strongly; it is tragic that adults should so often forget it. The godly man, therefore, will make promises cautiously but keep them conscientiously once they are made, knowing that irresponsibility and unreliability here are great and grievous sins. How hard we find this to learn!
You shall not take the name of the LORd your God in vain,” it says. ” What is forbidden is any use or involvement of God’s name that is empty, frivolous, or insincere. This touches three things at least. The first thing is irreverence, speaking or thinking of God in a way that insults him by not taking seriously his wisdom and goodness. Job offered sacrifices on behalf of his children while they were alive, for fear that they had “cursed God in their hearts” (Job 1:5); and after their deaths when his wife in her bitterness urged him, “Curse God, and die” (2:9), he would not do it.