Assyriology is found in Isaiah. The body of King Sargon was not buried properly.

18 minutes 30 seconds
Assyrian Loyalty Oaths, displayed in temples, have interesting parallels with Deuteronomy.
The Loyalty Oaths had curse sections–the terrible things that would happen when you are not loyal to the Assyrian king.
There are curse sections in the book of Deuteronomy.
The loyalty oaths in Deuteronomy are to God as opposed to the original source, Assyrian kings.

Once the Assyrian power waned, Judean priests converted the loyalty oaths from 

Josiah “discovered” original loyalty oaths to Assyrian kings and re-purposed them for theological nation-building.

William S. Morrow

• 20.1 The Relationship Between Treaties and Other Forms of Law
• 20.2 The Concept of the “Vassal” Treaty
• 20.3 Treaty Forms
• 20.4 Treaty Ratification
• 20.5 Treaties and Covenants with Gods [Steefen: I’d like to see this.]
• References
• Notes

The chapter surveys evidence from West Asian and Mesopotamian sources, focusing on texts written in Akkadian, Aramaic, Hebrew, and Hittite. Although modern scholarship distinguishes international treaties from domestic loyalty oaths, the difference is not recognized in ancient Near Eastern documents. Both types of agreements are discussed under five headings: relationships between treaties and other legal documents; the concept of the vassal treaty; forms; ratification; and covenants with gods. Each heading points to areas of ongoing research and discussion. These include the administration of oaths; difficulties in identifying vassal treaties; origin and development of treaty forms; and motivations for producing treaty documents. Among issues relevant to biblical studies are links between treaties and dynastic promises; categorization of biblical treaty texts; the role of sacrifice; and connections between covenants and vows.

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Steefen said
Assyrian Loyalty Oaths, displayed in temples, have interesting parallels with Deuteronomy.
The Loyalty Oaths had curse sections–the terrible things that would happen when you are not loyal to the Assyrian king.

There are curse sections in the book of Deuteronomy.

The loyalty oaths in Deuteronomy are to God as opposed to the original source, Assyrian kings.

Once the Assyrian power waned, Judean priests converted the loyalty oaths from Assyrian kings to God.
 

Deuteronomy Chapter 12, verses 26-28

   I set before you here, this day, a blessing and a curse

   a blessing for obeying the commandments of [_the Lord, your God_] which I enjoin on you today;

   a curse if you do not obey the commandments of [_the Lord, your God_] but turn aside (from the way I ordain for you today) to follow other gods whom you have not known.

V V V V

Esarhaddon, also spelled Essarhaddon, Assarhaddon and Ashurhaddon, was the king of the Neo-Assyrian Empire from the death of his father Sennacherib in 681 BC to his own death in 669. Wikipedia

V V V V 

Esarhaddon’s Succession Oath Documents Reconsidered in Light of the Tayinat Version
Kazuko WATANABE*
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Esarhaddon’s Succession Oath Documents (ESOD) are presently known through:

the Nimrud version (more than nine copies) published in 1958,

the Aššur version (three fragments) published in 1939-1940 and 2009, and

the Tayinat version excavated in Tell Tayinat (ancient Kunalia; Turkey) in 2009 and published in 2012.

= = = 

IV. Several Templates of the ESOD for Different Recipients
The text of the Tayinat version is almost the same as that of the Nimrud version except
the lines 3-4 (corresponding to the lines 3-11 of the Tayinat version) in §1 cited above. If the
template of the Nimrud version was for the small foreign rulers, then the one of the Tayinat
version was probably for the Assyrian governors. This assumption allows us to conjecture that
there had been several templates of the ESOD with certain parts written differently according to
the difference in status of the recipients.

Title of Documents constructed of six elements:

(1) The adê of Esarhaddon, ….,
(2) established with Ramataya, …. his sons, his grandsons,
(3) with all the people of Urakazabanu, …,
(4) (with) all those over whom Esarhaddon, king of Assyria, exercises kingship and
lordship, (with) you, your sons and your grandsons who will be born in days to
come after these adê,
(5) before the five planets (Jupiter, Venus, Saturn, Mercury, Mars) and the star Sirius,
(6) the god Aššur, the Babylonian gods (Anum, Enlil, Ea, Sîn, Šamaš, Adad, Marduk,
…), and all other gods.
No gods of Media, Judah, or any other small countries are named. They are only referred
to collectively as, “all the gods of the lands”

7. Apodoses: Curses

The numerous curses (in 24 parts) are apodoses of the forgoing conditional clauses (protases).
The present author divides the curses of ESOD roughly into two groups: the curses of the
first group are collected in §§37-49 (ll.414-456: the former half of apodosis①) and are in the
Babylonian style, which was prevalent mainly in Babylonia at that time. In each curse, a god is
invoked and asked to cause something to happen corresponding to the function of that god.

For example, the sun god Šamaš, the god of light and justice, is asked as follows:
422-423May Šamaš, the light of heaven and earth, not judge you justly. May he make your eyesight unclear 424and may you
walk about in darkness! (§40: 422-424; cf. Watanabe 1987, 162-163).8

At the beginning of the first group of the curses, Aššur (§37) and Mullissu (§38) are invoked
and then Anu (§38A), Sîn (§39), Šamaš (§40), Ninurta (§41), Venus (§42), Jupiter (§43), Marduk
(§44), Zārpanītu (§45), … Cf. the other sequences of gods found in V. 2. (5) (6) and V. 3. above.
The second group of the curses (§§50-56: the latter half of apodosis①, and §§58-106:
apodoses②-㉔) consists of formulated curses that were more prevalent in Assyria and the
countries and districts situated to the west of Assyria: Anatolia, Syria, and other districts. These
curses explicitly show the intention to make the ESOD as universal as possible.
They are often expressed with similes and do not invoke specific gods (§§64-106: 530-663).

For example:
“May all the gods who are called by name in this tablet of the adê spin you around like a spindle-whirl,
may they make you like a woman before your enemy” (§91: 616A-617;
Watanabe 1987, 172-173).9