Reading akkadian PRayeRs & Hymns An Introduction

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182 ESSENTIAL BIBLIOGRAPHY: READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION Nusku. Sebastian Hageneuer. “Nusku.” Iconography of Deities and Demons in the Ancient Near East: Electronic Pre-Publication (University of Zürich) (last update: July 14, 2008, last accessed: December 22, 2010). Patricia Turner, Charles Russell Coulter. Dictionary of Ancient Deities. Oxford: Oxford University Press, 2001, 353. M. T. Streck. “Nusku.” RlA 9 (1998–2001), 629–33. Text: Editions: Sally A. L. Butler. Mesopotamian Concepts of Dreams and Dream Ritual. AOAT 258. Münster: Ugarit-Verlag, 1998, 313–17. A. Leo Oppenheim. “The Interpretation of Dreams in the Ancient Near East, with a Translation of an Assyrian Dream-Book.” TAPS 46/3. Philadelphia: American Philosophical Society, 1956, 179–373, here 340 (K. 3333+: 3–13, our MS A), 342–43 (79-7-8, 77, rev. 3′–17′, our MS B). Translations: Shaul Bar. A Letter That Has Not Been Read: Dreams in the Hebrew Bible. Cincinnati: Hebrew Union College Press, 2001, 99–100. Foster, 719. Seux, 373. Study: Mayer, UFBG, 407 and passim. 1. um-ma šu-ma d PA.KU tap-pe-e d UTU at-[ta] 2. da-a-a-na-ta di-ni di-in MÁŠ.GE 6 an-ni-[tú] Line 1: Umma šū-ma is not part of the prayer proper . Umma indicates the beginning of direct discourse. Šū-ma refers to the person offering the prayer. The –ma tightly ties umma šū to what follows . d PA.KU ( d PA-TÚG) = the god Nusku. d UTU = the god Shamash (see page 197). Tappû, here in the acc., has a range of meanings from “business partner” to “neighbor” to “companion” (see CAD T, 184–90). Syntactically, attā, “you,” belongs to the next line. umma šū-ma Nusku tappê Šamaš attā Line 2: This line begins with three forms of dânu (diānum), “to judge,” that are part of two separate but related clauses: dayyānāta, 2ms predicative; dīnu, “case, verdict, punishment” or the like, with 1cs suffix; and dīn, G impv. This same three-word stock expression occurs elsewhere with reference to other gods (see CAD D, 101). Of particular significance is KAR 252 iii 4, which reads, Šamaš dayyānāta dīnī dīn, “Shamas, you are the judge. Judge my case!” Nearly identical language is used of Girra in Maqlû II 69–90. See Oppenheim, 300, for a translation and discussion. See also Maqlû I 76, Nusku dayyānu, “Nusku is the judge.” Such language is common with reference to Shamash and Adad but not so common with Nusku. The two clauses and their use of the same root provide a transition from the brief invocation to the petition. Nusku is a judge. Now it is time for him to judge the supplicant’s case. MÁŠ.GE 6 = šuttu, “dream,” is accompanied by the demonstrative pronoun annītu, “this.” dayyānāta dīnī dīn šuttu annītu
3. ša ina ba-ra-ar-ti qab-li-ti šat ur-[ri]
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Reading akkadian PRayeRs & Hymns An
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ancient near east monographs Genera
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Copyright © 2011 by the society of
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Shuillas
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About This Book ALAN LENZI This boo
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ABOUT THIS BOOK gesammelt und herau
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ABOUT THIS BOOK Edition: Knowing th
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ABOUT THIS BOOK Annotations. At the
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ABOUT THIS BOOK Cuneiform. At the e
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xx READING AKKADIAN PRAYERS AND HYM
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xxii READING AKKADIAN PRAYERS AND H
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Introduction ALAN LENZI, CHRISTOPHE
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INTRODUCTION as a book, a desk, or
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INTRODUCTION Moreover, without some
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INTRODUCTION priest of a god, an au
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INTRODUCTION ideas upon them initia
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INTRODUCTION ritual speech prayer p
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INTRODUCTION or petitioning the dei
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INTRODUCTION As for the first text,
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INTRODUCTION In discussing these tw
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INTRODUCTION prayer based on a mode
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INTRODUCTION ritual speech prayer p
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INTRODUCTION prayers in this volume
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INTRODUCTION BaghM 34 (2003), 181-9
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INTRODUCTION divine images. 67 This
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INTRODUCTION ritual expert presided
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INTRODUCTION number of distinctive
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INTRODUCTION archival purposes, for
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INTRODUCTION The shuilla-rubric nam
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INTRODUCTION unsolicited evil signs
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INTRODUCTION Formally, namburbi-pra
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INTRODUCTION of this writing.} Kare
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INTRODUCTION dibbas were “designe
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INTRODUCTION return to normal” [o
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INTRODUCTION [t]he term ikribu must
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INTRODUCTION the ikribu-prayers and
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INTRODUCTION the OB period). 193 Th
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INTRODUCTION A standardized formula
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INTRODUCTION this introduction. Fir
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INTRODUCTION cations in annalistic
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INTRODUCTION of oaths, impartial ju
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INTRODUCTION THE USE OF AKKADIAN PR
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INTRODUCTION out-of-date. Still, hi
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INTRODUCTION „Gebetsbeschwörunge
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INTRODUCTION interpretation of the
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OLD BABYLONIAN TEXTS
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72 READING AKKADIAN PRAYERS AND HYM
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74 1. pu-ul-lu-lu ru-bu-ú READING
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78 21. li-iz-zi--ú-ma 22. i-na te-
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An OB Ikribu-Like Prayer to Shamash
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98 62. d INANA be-le-et ta-ḫa-zi-
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100 READING AKKADIAN PRAYERS AND HY
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AN OB IKRIBU-LIKE PRAYER TO SHAMASH
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NINMUG:
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CUNEIFORM:
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9. d a-nu u d EN.LÍL ḫa-diš ri-
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18. at-mé-e-a li-ṭib UGU DINGIR
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GULA:
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246 ESSENTIAL BIBLIOGRAPHY: READING
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CUNEIFORM:
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ISHTAR: See page 169. THE PRAYER:
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282 TRANSLATION: READING AKKADIAN P
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CUNEIFORM:
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MARDUK:
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4. ša-su-ú u la a-pa-lu id-da-ṣ
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12. lu-ut-ta-id-ma gul-lul-tú la a
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ana šùl-me u TI.LA piq-dan-ni
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COMPARATIVE SUGGESTIONS:
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326 THE PRAYER: READING AKKADIAN PR
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NERGAL:
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6. ra-ba-ta ina É.KUR.ÚŠ ma-ḫi
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25. ka-inim-ma šu-íl-lá d u-gur-
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SHAMASH:
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9. ŠU.II-ka-ma d UTU 10. a-na-ku
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426 15. TÚG.SÍG-ka aṣ-bat 16. i
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428 26. lid-lu-lu TE.ÉN READING AK
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430 CUNEIFORM: READING AKKADIAN PRA
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3. me-e-ka am-te-eš ma-gal al-lik
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11. dan-na-at ŠU-ka a-ta-mar še-r
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20. DINGIR ag-gu lìb-ba-ka li-nu-
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454 28. ik-kib a-ku-lu 4 {ul i-de}
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460 COMPARATIVE SUGGESTIONS: READIN
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466 ESSENTIAL BIBLIOGRAPHY: READING
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MARDUK:
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TRANSLATION:
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500 CUNEIFORM: READING AKKADIAN PRA
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Acrostics, 60 Adad, introduction to
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Berlejung, Angelika, 27, 105, 230,
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Loud, Gordon, 56 Luckenbill, Daniel
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MAYER’S INCANTATION-PRAYERS (besi
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Ishtar Queen of Heaven · 61 JNES 3
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HEBREW BIBLE Genesis 1:16, 253 1:26
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44:2, 195 44:7, 125 45:3,4, 240 45:
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130:6, 498 134:1-2, 239 136:9, 253
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