Reading akkadian PRayeRs & Hymns An Introduction

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320 READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION 22. IGI-ka nam-riš a-tal-lu-ka lu-uš-bi 23. d en-líl liḫ-du-ka d é-a li-riš-ka 24. DINGIR.MEŠ šá kiš-šá-ti lik-ru-bu-ka 25. DINGIR.MEŠ GAL.MEŠ lìb-ba-ka li-ṭib-bu Line 22: Namriš, “brilliantly, splendidly.” Note the terminative-adverbial ending (–iš), indicating the manner in which the action of the verb is to be enacted. As a manner of walking, namriš has the sense of “radiantly” as in “a bright mood” (CAD N/I, 239). Maḫru (= IGI), “front, presence.” Atalluka is a Gtn stem infinitive of alāku in the accusative case, meaning “to walk about, to roam about.” It is the object of the precative lušbi (šebû, “to be satisfied, to be full”). For more on the Akkadian use of maḫar atalluku, see M. Weinfeld, “The Covenant of Grant in the Old Testament and in the <strong>An</strong>cient Near East,” JAOS 90 (1970), 185–88. Lines 22–25 utilize a series of precatives to communicate the essence of the prayer. maḫarka namriš atalluka lušbi Line 23: The two precatives from hadû and râšu, both meaning “to rejoice (in/over),” are synonyms in parallel construction. Enlil (Akk. Ellil) is one of the most significant deities in Mesopotamia. In Sumerian mythology, he was known as ab-ba-dingir-re-ne, “father of the gods.” His consort was Ninlil and together they bore many important deities, such as Adad, Nanna-Suen, Nergal, Nusku, and Shamash. Given the long, rich history of the ancient Near East, it is understandable that traditions regarding its many deities were not uniform. In some texts, Enlil was considered a descendent of <strong>An</strong>u. Elsewhere, he was deemed a son of Ea. In either case, both Enlil and Ea are extremely important deities in the Babylonian pantheon. That they might rejoice over Marduk would be considered the highest of complements to the deity. Ellil liḫdūka Ea lirīška Line 24: The reading kiššatum in KAR 59 is less desirable, since mimation is not attested elsewhere in the text and because one would expect the genitive case ending. Therefore, the present text follows BMS 9 and KAR 23. Kiššatu is a political, rather than cosmological term. It refers to the dominion of kings and deities in the inhabited world. Karābu, “to greet (with a blessing), to beseech,” is the root of a common Akkadian word for prayer, ikribu. ilū ša kiššati likrubūka Line 25: Ilū rabûtu may refer to Enlil and Ea, since they are the nearest antecedents. However, this phrase generally refers to the divine council. The great gods seem to serve both a generic and a specific purpose, particularly in royal inscriptions. There the divine council may represent the entire pantheon available to the king, or it may refer to those specific deities relevant to the king for accomplishing a specific purpose. These purposes may include military aid or the protection of sacred structures (see Kyle R. Greenwood, “The Hearing Gods of the Assyrian Royal Inscriptions,” JANER 10 (2010), 211–18). Liṭibbū is a 3mp precative from ṭubbu (D of ṭâbu), “to do something well, to satisfy.” ilū rabûtu libbaka liṭibbū
26. ka-inim-ma šu-íl-lá d amar-utu-kám
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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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