Reading akkadian PRayeRs & Hymns An Introduction

322
READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION
were cognizant of the idea. In the Old Akkadian period, one way of referring to
the personal god was il abi, “the god of the father,” or “ancestral deity.” This
should immediately call to mind the biblical phrase יבִ א ָ יהלֹ ֵ אֱ
, “the god of my
father,” or more specifically בֹק ֲעַי ו ְ קחָ ְצִי םהָ רָ ְבא ַ יהלֹ ֵ אֱ
, “the god of Abraham, Isaac,
and Jacob” (e.g. Exod 3:16). In fact, Jacob had some uncertainty whether or not
he would claim Yahweh as his own personal god, placing stipulations on his
commitment. If Jacob would return safely on his quest for a wife, י ִל הוֹהְי ָ הָיהָ וְ
םיהלֹא ִ ֵל, “then Yahweh will become my deity” (Gen 28:21). Another example
from the Pentateuch is found in the account of Rachel and Laban. As Rachel
leaves her father’s home, she absconds his םיפִ רָ תּ ְ (Gen 31:19). While there is
some degree of uncertainty over the precise meaning of this term, the underlying
idea inherent in most suggestions is that it refers to the personal or household
god. 1 If its etymology is rooted in אפר, “to heal,” 2 then the term fits well
with the ancients’ expectations of a personal god. Finally, Ps 22 may need to be
considered in light of the belief in the personal god: קוֹחר ָ ינִ תָּ ְבַ ז ֲע ה ָמ ָל י ִלא ֵ י ִלאֵ יתִ גָ ֲא ַשׁ ירֵ ְבדּ ִ יתִ ָעוּשׁי ִמ, “My god, my god, why have you abandoned me? Why are my
groans so far from my deliverance?” The supplicant cries out to their deity, in
this case Yahweh, as one who is under attack from disease, i.e., evil spirits, and
is in desperate need of protection from this affliction.
Additionally, we find in the phrase maḫarka namriš atalluka (line 22) several
interesting parallels. First, namriš derives from nawāru (> namāru). In Biblical
Hebrew this root appears in noun form as ר ֵנ (from רונ), “lamp.” The u-class
medial vowel has been retained in the derivative noun הרֺונ ָ ְמ, “lampstand.”
Second, the Gtn infinitive atalluku corresponds directly to the Hebrew hitpael
(Gtn) ך ֵלּהַ תְ ה. ִ Furthermore, maḫarka atalluku is analogous to ינַ ָפ ְל ך ֵלּהַ תְ ה ִ (Gen
17:1). The reflexive form of the verbs indicates repetitive, habitual action.
Examples of this phrase are attested in Gen 24:40 and 48:15. Third, several of
the psalms express the idea communicated in the phrase. Psalm 16:11 says, “You
inform me of the way of life. Your presence is the fullness of joy. Good fortune is
in your right hand forever.” Even more striking is Ps 43, a psalm of lament with
a similar theme as Capsule Aʹ of our prayer. Verse 4 reads, “Then I will go to the
altar of God; to God, the source of my joy. I will praise you on the lyre, O God,
my god.” In both of these examples the psalmists articulate the same sentiment
as the supplicant in our prayer to Marduk. That is, living in the presence of the
deity brings immeasurable joy to the life of the worshiper.
1
Karel van der Toorn, “The Nature of the Biblical Teraphim in the Light of Cuneiform Evidence,”
CBQ 52 (1990), 203–22.
2
Hedwige Rouillard and Josef Tropper, “trpym, rituels de guérison et culte des ancêstres d’après
1 Samuel xix 11–17 et les texts parallèles d’Assur et de Nuzi,” VT 37 (1987), 340–61.
TRANSLATION:
1. Incantation: Powerful, resplendent, lord of Eridu,
2. Supreme prince, the firstborn of Nudimmud,