Reading akkadian PRayeRs & Hymns An Introduction

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318 READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION 12. e-ma ú-ṣa-am-ma-ru lu-uk-šu-ud 13. šu-uš-kin kit-ti ina pi-ia 14. šub-ši INIM SIG 5-tì ina lìb-bi-ia 15. ti-ru u na-an-za-zi liq-bu-ú SIG 5-tì 16. DINGIR.MU li-zi-ziz i-na im-ni-ia “divinity” or “god-ness.” Recall that clauses joined by –ma are logically connected. Since lušlim-ma is followed by another injunctive form, we should understand luštammar ilūtka as a resultative clause. ina qibītīka kitti lubluṭ lušlim-ma luštammar ilūtka Line 12: The particle ēma, “whatever,” introduces a dependent clause, which is concluded by uṣammaru, a 1cs durative of ṣummuru (D of ṣamāru), “to strive for, to aim, to plan.” The –u suffix is the subjunctive marker. Kašādu, “to reach, to achieve.” In military contexts, the verb implies victory; that is, the army reaches its goal. ēma uṣammaru lukšud Line 13: Šakānu, “to put, to place, to establish.” Kittu, “truth, justice, steadfastness,” is a noun and should be distinguished semantically from the homonym, a fem. adj., in line 12. “Place truth” is a common way of speaking about one’s desire for a god to establish the right thing in a particular situation. Here the supplicant wants Marduk to give the right words to say so they can find the social success that they presently lack. Having received this truth, the supplicant may be better positioned for successful intercession. šuškin kitti ina pīya Line 14: Šubšû (Š of bašû), “to cause to be, to create.” INIM = amātu (awātum), “word, matter.” SIG 5 = damqu (m), damiqtu (f), “good, favorable.” Note the parallel structure of lines 13 and 14: imperative, noun, prepositional phrase. šubši amāta damiqti ina libbīya Line 15: Tīru and nanzāzu are interchangeable terms referring to people of social prominence, “courtier, attendant.” Qabû, “to speak, to utter, to pronounce, to report.” Damiqtu, “favor, goodwill, goodness,” is a noun and should be distinguished from the homonym, a fem. adj., in line 14. Damiqta qabû literally means “to speak good will, favor,” but may be translated idiomatically as “to intercede” (see CAD D, 64). The supplicant’s desire is that the divinely placed “good word” will be received by the social elites, who will then intercede on his behalf. tīru u nanzāzu liqbû damiqtī Line 16: MU is a logogram for the 1cs pronominal suffix. One should read it as –ī in lines 16 and 17 since the nouns are in the nominative case. By contrast, note the –ya suffix on imnu, “right,” and šumēlu, “left” (see line 17), both of which are in the genitive case. Izuzzu/uzuzzu, “to stand.” For a detailed study of this verb, see J. Huehnergard, “Izuzzum and Itūlum,” in Riches Hidden in Secret Places: <strong>An</strong>cient Near Eastern Studies in Memory of Thorkild Jacobsen (ed. Tzvi Abusch; Winona Lake: Eisenbrauns, 2002), 161–85. Lines 16–
17. d 15.MU li-zi-ziz i-na GÙB-ia
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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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GHOSTS:
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TRANSLATION:
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GIRRA:
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14. di-ni di-na a-lak-ti lim-da
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26. e-te-bi-ib az-za-ku ki-ma la-á
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178 CUNEIFORM: READING AKKADIAN PRA
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182 ESSENTIAL BIBLIOGRAPHY: READING
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SALT:
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190 THE PRAYER: READING AKKADIAN PR
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6. up-šá-še-e le-eʾ-bu-in-ni
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ANU:
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15. dà-lí-lí EN-iá lud-l[ul]
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EA:
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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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CUNEIFORM:
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ISHTAR: See page 169. THE PRAYER:
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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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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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TRANSLATION:
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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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