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 quoting) "Egypt was truly a broken reed. The account which Sargon gives of the turning of the fountains and water-courses to protect the city of Ashdod strikingly parallels the similar preparations of Hezekiah (2 Chron. xxxii.); and it is a curious fact that Hezekiah's preparations had been made only two years before, according to the ordinary chronology."

As remarked by Mr St Chad Boscawen, the political significance of the embassy of Berodach Baladan (2 Kings xx. 12) is at once apparent when viewed in the light of the monumental inscriptions; and the atmosphere of intrigue, rebellion, and stern vengeance is very clearly apparent in the writings both of the Hebrew and the Assyrian scribe. It was this embassy, in 712, which brought about the invasion of Judea and the siege of Jerusalem in 711, by Sargon. The prophecies of Isaiah (chapters x. and xi.), so long unsolved mysteries, are now found to be clear and detailed records of this lost incident in Oriental history.

"Sargon" claimed descent from an ancient hero named Bel-bani; and he assumed the name of an old Babylonian monarch—Sargon of Agadé, who was worshipped as a demi-god—but his own name was not really Sargon. When he stormed the city of Samaria, he carried away, he tells us, 27,000 of the Israelites into captivity. The kingdom of Samaria was suppressed, and those Israelites who were not deported were placed under an Assyrian governor. Thus the Bible account of the captivity of the ten tribes is confirmed. And as to Judah, when we come to the Babylonian annals of the conquest by Nebuchadnezzar, we find confirmation of the statement that he destroyed Jerusalem, and carried the inhabitants of that city into captivity.

These, then, are some instances of the light that is being thrown upon the Scriptures by these Assyrian writings—of the manner in which the Bible narrative is being filled out and illustrated with new and copious details, and on the