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Papers by Uri Gabbay

Research paper thumbnail of 2024 The Late Babylonian Series of ‘Ancient Sumerian’: Structure, Contents, and the Agency of Ritual Texts
Zeitschrift für Assyriologie und vorderasiatische Archäologie, 2024
OA available here: https://doi.org/10.1515/za-2024-0005In this article, we shed new light on th... moreOA available here:https://doi.org/10.1515/za-2024-0005
In this article, we shed new light on the series with the emic title ‘Ancient Sumerian’, previously known from the Late Babylonian ritual texts for the New Year Festival. We first establish a new reading of the title, the key to which lies in a Late Babylonian pseudepigraphic letter. Following that, we present the contents of the series, including the edition of the hitherto unpublished tablet BM 32544+ that according to its colophon belongs to the series. Finally, we discuss the possible purposes of the series in its Late Babylonian context, where ritual in its written form took on an unprecedented role in the temple cult.
Research paper thumbnail of “I am Carrying a Torch to the Faraway Mountains”: An Old Babylonian Bilingual Personal Prayer and Its Textual Transmission
“I am Carrying a Torch to the Faraway Mountains”: An Old Babylonian Bilingual Personal Prayer and Its Textual Transmission
Israel Oriental Studies 21, 2021
Research paper thumbnail of Commentaries from Ancient Mesopotamia: Texts, Genres, and Hermeneutics
Commentaries from Ancient Mesopotamia: Texts, Genres, and Hermeneutics
Religion Compass, 2022
Research paper thumbnail of K.9191: A join to an Eršahuĝa ritual
Kaskal 17, 2020
The compilation of the Electronic Babylonian Literature (eBL)'s Corpus and its Fragmentarium has ... moreThe compilation of the Electronic Babylonian Literature (eBL)'s Corpus and its Fragmentarium has continued at a good pace since the publication of the previous installment of the series. The Fragmentarium contains, as of February 2021, transliterations of ca. 17,500 fragments, totaling over 215,000 lines of text. The electronic critical editions of several major texts, such as Enūma eliš, Ludlul bēl nēmeqi, the Counsels of Wisdom, and the Catalogue of Texts and Authors are now finished or nearly so. New pieces of all these texts have been identified and will be gradually published in this series. The present installment contains new fragments of Gilgameš (n. 10), Ludlul bēl nēmeqi (n. 11), the Hymn to the Queen of Nippur (n. 12), and a literary hymn to a god (n. 13). Beginning in this installment, articles stemming from work in the Fragmentarium, but not directly related to the core corpus of the eBL project, will be included. The first such article, by J. Peterson and T. Mitto, deals with the text Enlil and Sud (n. 14). The second, by U. Gabbay, presents a new reconstruction of a ritual prescribing the recitation of sundry Balaĝs and Erša~uĝas (n. 15). The articles have been read by all team members, an exercise that has resulted in many suggestions and corrections. New tablets are published by permission of the Trustees of the British Museum. *** Almost every non-administrative document in the range BM 30000 to BM 36696 has been transliterated in the eBL's Fragmentarium, enabling hundreds of identifications and dozens of joins
K.9191 + K.11979 +? Rm.13, obverse (left) and reverse (right)
Research paper thumbnail of Emotions and Emesal Laments: Motivations, Performance, and Management
Emotions and Emesal Laments: Motivations, Performance, and Management
K. Sonik and U. Steinert (eds), The Routledge Handbook of Emotions in the Ancient Near East, London and New York: Routledge 2023, pp. 397-412., 2023
Research paper thumbnail of A Reconstruction of the Sumerian Prayer gi-izi-lá gùr-ru “Carrying a torch” According to New Fragments and Joins
Kaskal 18, 2021
Prayer gi-izi-lá gùr-ru 'Carrying a torch' According to New Fragments and Joins", Uri Gabbay The ... morePrayer gi-izi-lá gùr-ru 'Carrying a torch' According to New Fragments and Joins", Uri Gabbay The Electronic Babylonian Literature (eBL)'s Fragmentarium has continued to grow in the year 2021: it currently contains transliterations of ca. 19,500 cuneiform tablets, totalling over 268,000 lines of text. The Corpus has also been considerably expanded since the last instalment of the series, and critical editions of compositions such as Anzû, the Poor Man of Nippur, the Theodicy, and the Cuthaean Legend of Narām-Sîn have now been prepared. All these editions are informed by a multiplicity of new fragments, identified in the depths of the Fragmentarium, whose publication in print is the chief goal of this series. The note by T. Mitto (no. 19) now almost doubles the manuscript basis of the Cuthaean Legend, and reveals the existence of several Late Babylonian copies of it. The article by Zs. J. Földi (no. 20) contains no fewer than thirteen new pieces of the Counsels of Wisdom; that by G. Rozzi (no. 21), six new manuscripts of the Great Šamaš Hymn, two of them with new excerpts of Enūma eliš. Some of the new identifications reveal the existence of unsuspected or variant versions of well-known texts: thus, the article by A. C. Heinrich and E. Jiménez (no. 17), publishes the first two hitherto known excerpts of Anzû on Neo-Babylonian school tablets, whose existence reveals that the epic was more popular in post-Assyrian times than the previously known material suggested. Similarly, the remains of the Ninevite version of the Poor Man of Nippur published by A. C. Heinrich (no. 18) differs in some key points from the previously known version from Huzirina. From The Electronic Babylonian Literature Lab 16-24 161 for their use in the Fragmentarium. As in the previous instalments, all articles have been read by all team members. In addition, B.R. Foster has updated his translations of several works of Akkadian literature for their use by the eBL project, which has resulted in a finer understanding of many of the passages cited here. We would like to thank the editorial team of KASKAL, in particular L. Milano, P. Corò, and S. Ermidoro, for the continuous support of this series and expert technical assistance. New tablets are published by permission of the Trustees of the British Museum.
Research paper thumbnail of Gabbay & Jiménez — Cultural Imports and Local Products in the Commentaries from Uruk. The case of the Gimil-Sîn family, in Proust & Steele, Scholars and Scholarship in Late Babylonian Uruk (2019), 58-88
Gabbay & Jiménez — Cultural Imports and Local Products in the Commentaries from Uruk. The case of the Gimil-Sîn family, in Proust & Steele, Scholars and Scholarship in Late Babylonian Uruk (2019), 58-88
Research paper thumbnail of Drums, Hearts, Bulls, and Dead Gods: The Theology of the Ancient Mesopotamian Kettledrum
The article deals with the theology of the lilis kettledrum, used to accompany prayers in ancient... moreThe article deals with the theology of the lilis kettledrum, used to accompany prayers in ancient Mesopotamian temple cult. The article analyzes the ritual in which the head of the kettledrum was covered with the hide of a bull and the ancient commentary on this ritual, showing that the ancient understanding of this ritual was that it reflected the primordial battle between the gods Enlil and Enmešara over the rule of the universe. The article connects this myth to other mythical episodes, such as the myths of the Bull of Heaven, Anzu, and Atra-ḫasīs. The analysis of these materials leads to the conclusion that the playing of the kettledrum during the performance of ancient Mesopotamian prayers symbolized the beating heart of the deities to whom the prayers were addressed.
Drawings on 0.175 (TCL 6, 47), rev. (according to photographs).
E2 Drawings on A.418 obv. (according to photographs).
Research paper thumbnail of U. Gabbay and O. Boivin, A Hymn of Ayadaragalama, King of the First Sealand Dynasty, to the Gods of Nippur: The Fate of Nippur and Its Cult during the First Sealand Dynasty
U. Gabbay and O. Boivin, A Hymn of Ayadaragalama, King of the First Sealand Dynasty, to the Gods of Nippur: The Fate of Nippur and Its Cult during the First Sealand Dynasty
Research paper thumbnail of (with: Sigrist, Hobson, Winitzer)_Bricks with Cuneiform Inscriptions, Probably from Tell al-Wilaya
The article deals with a large collection of stamped bricks dating to the Ur III period and beari... moreThe article deals with a large collection of stamped bricks dating to the Ur III period and bearing short in inscriptions of Šulgi and Š -sîn. On the basis of parallel inscriptions, it is suggested that these bricks most probably stem from Tell al-Wilaya. A comparison of the various exemplars of each inscription reveals that they were not made by the same stamp, and that the various stamps were not produced from one mould. This sheds light on some of the stamping techniques in the Ur III period. In the appendix to the article a large collection of brick inscriptions of Nebuchadnezzar II is discussed. All exemplars bear the same standard inscription dealing with the building of the Ebabbar temple of Larsa. Unlike the Ur III brick inscriptions these Neo-Babylonian inscriptions were all produced by the same stamp.
The Sulgi inscription can be divided into five sub-groups, each made by a differentstamp.* The Si-Sin inscriptions can be divided into six sub-groups made by six differentstamps. Below is the list of sub-groups according to the size of the frame of the inscription.
Research paper thumbnail of Hebrew som sekel (Neh. 8:8) in light of Aramaic and Akkadian
The Hebrew phrase sôm sekel which occurs in the narrative of the reading of the Law in Neh. 8:8 i... moreThe Hebrew phrase sôm sekel which occurs in the narrative of the reading of the Law in Neh. 8:8 is usually understood literally as 'setting or giving (sôm) sense (sekel)', based on the context of the verse. This article suggests that the phrase sôm sekel is an idiom meaning 'to give an order, to instruct', a calque translation from Aramaic sîm †e'em and Akkadian †ema sakanu. While the Hebrew noun sekel is the semantic equivalent of Akkadian †emu and Aramaic †e'em, all meaning 'insight, understanding' (especially in the books of Ezra, Nehemiah and Chronicles, where Hebrew †a'am is not attested), the noun sekel in the phrase sôm sekel is a semantic loan, which extends the original meaning of the noun from the additional meaning of Akkadian †emu, and Aramaic †e'em (especially in the phrase sîm †e'em), denoting 'order, instruction, report'.
Research paper thumbnail of A Balaĝ to Enlil from the First Sealand Dynasty
The tablet published in this article stems from the Sealand dynasty that ruled southern Babylonia... moreThe tablet published in this article stems from the Sealand dynasty that ruled southern Babylonia between the end of the first dynasty of Babylon and the Kassite period. The tablet contains an abbreviated version of the Balaĝ a m -e b á r a -a n -n a -r a . The Sealand text enables an examination of the literary history of this Balaĝ from the Old Babylonian period to the first millennium BCE.
Figure 1: Sealand Balag tablet. Obverse Here it is noteworthy that the three northern to- ponyms in the Sealand Ninurta sequence, namely Ki§, Kutha, and Dilbat, are only preserved in some of the Old Babylonian and first-mi lennium toponym sequences in Enlil Bala&s, which more often exhibit the short Nippur- Sippar—Babylon(-—Borsippa) sequence. In fact, one could legitimately ask why the KiS—Kutha—Dilbat toponyms were added to the basic Nippur-Sippar-Babylon sequence in the Enlil Balags. Theologically, these three toponyms are related neither to the core of the Enlil Balags nor to the Babylon—Sippar—Nippur ideological triplet discussed Note: The transliteration below replicates the distribution of abbreviated lines on the tablet. In Tables 2-6, incorpo- rated within the notes below, the lines from the text that are paralleled by the first-millennium version of the Balag am-e bara-an-na-ra are transliterated synoptically with the first-millennium version, with a line distribution corresponding to the first-millennium version to facilitate comparison.
Figure 2: Sealand Bala tablet. Reverse
Figure 3: Sealand Balag tablet. Right edge
Table 1: Enlil and Ninurta toponym sequences in Balags to Enlil and Ninurta
(Cohen 1988, 321: at+5-7), are paralleled by two texts from a different Bala& (Cohen 1988, 609: a+40—41, 616: c+212- 213), where they appear as a doublet (omitting the middle line, SBH 14: 7) (but the third line has a significant variant from the first-millennium version, paralleling the Sealand version, see below). A different Bala& contains a similar passage (Cohen 1988, 154: 19-21), but it only includes the second and the third lines of the triplet known from SBH 14: 6-9, with an extra line inserted between them. Lastly, the Old Babylonian text CT 42, 26: 13-14 (Cohen 1988, 339: 13-14), paralleling the Balag am-e bara-an-na-ra, contains this extra line, followed by a parallel to the third line of the triplet in the first-millennium version of the Balag (but with a significant change, see below). See the evidence assembled in Table 3 below. Table 2: Sealand text, lines ii 5-6 and parallel lines from the first-millennium Balag am-e bara-an-na-ré The beginning of the fourth line of this section (pre- served in SBH 14: 6), which is expected where the break in our line on the Sealand tablet begins, was restored by Cohen as [Gru-zu mu]-un-gul-gul mu-lu-zu mu-un-tu,,.-bé-e§ (Cohen 1988, 321: a+5). However, it is likely that it should be restored differently. Parallel lines in other compositions have the phrases é zi and mu-lu zi in the two parts of the line:
Table 3: Sealand text, lines ii 5 (end)—6, and parallel passages dicate some textual corruption in the Sealand text.>* Note that in the second section in the Sealand text there seem to be two erasures, one in the first line (ii 9) (which may contain an entire textual line here, unusual in this column, which otherwise contains abbreviations), and the other in the second line of the second section (ii 10). On the other hand, this may indicate a textual corruption in SBH 14 or even in the canonical first-millennium version itself. Espe- cially revealing is that the only line from the first millen- nium version that is not paralleled in the Sealand tablet’s first section (SBH 14: 15, Cohen 1988, 321: a+12), occurs in the first line of the second section of the Sealand text ii 9), and that the last line of the first-millennium version of the section (SBH 14: 17, Cohen 1988, 321: a+14) paral- els the last line of the second section in the Sealand text ii 10).
Table 4: Sealand text, lines ii 7-10, and parallel lines from the first-millennium Balag am-e bara-an-na-ri
Table 5: Sealand text, lines ii 11-18, and parallel lines from the first-millennium Balas am-e bara-an-na-r<
ii 12. The sign ké§ usually ends with the sign GAD within the sign HI, or similar. In this line these two ele- ments are not combined but rather written consecutively. Such paleography is also found elsewhere in the Sealand
Research paper thumbnail of Two Summary Tablets of Balag Compositions with Performative Indications from Late-Babylonian Ur
The tablets 8M 113931 and 8M 113940, published here, come from Hall's excavations at Ur and were ... moreThe tablets 8M 113931 and 8M 113940, published here, come from Hall's excavations at Ur and were incl uded in Geller's (2005, 98) catalogue of the LB literary tablets of this group. ! The tablets preserve incipits and ext racts of the sequences of sect ions of the Balag d U t U -g i n 7 e-t a and the Balag ukki n -ta es bar til-Ia. Both tablets are written with large script and dividing lines between the various in cipits and extracts, and are very likely to have been written by the same scribe.
The tablet BM 113940 contains incipits and extracts of the sequence of sections of the Balag ukkin-ta eS8-bar til-la, including the Ersema ur-sag a-ma-ru hu-luh-ha, known to be paired with this Balag ac- cording to the Nineveh kalutu catalogue! and according to manuscripts of this Balag which contain this Ersema or a catchline to it.2?
4'-6'. These lines correspond to the incipit of a section of the Balag ukkin-ta e§-b: til-la (CLAM 487: d+137, and the new manuscript BM 113918: 1-2 from LB Ur, ss score transliteration below). This section follows the section of this Balag quoted in tl previous line (see note to line 3’). For the performative indications in Lines 5’-6', s below. The repetition of i-na-nam in the second part of the line is indicated by oth manuscripts preserving this line (contra Lambert 1971, 344: 1, CLAM 487: d+137), and t the Akkadian translation to the line: Aadris kadrisma, the second word previously read | PI SAG MA, see Lambert (1971, 348: “The pi sag ma suggests nothing Sumerian, but it cou be Akkadian (pi-ris-ina ‘it is a section’? a kind of gloss?).” As noted, this should actually | read: kad'-ris-ma, corresponding to U-na-nam (an alternative Akkadian translation also offered by most of the manuscripts). Following is a score transliteration of the soure for this line:*4 r.l-2. These lines correspond to the incipit of a section of the Balag ukkin-ta e8-bar til-la (probably following the incipit quoted in the previous lines, CLAM 490; f+205 and BM 113918, catchline). The incipit is also preserved with performative indications in the
Research paper thumbnail of 2024 The Late Babylonian Series of ‘Ancient Sumerian’: Structure, Contents, and the Agency of Ritual Texts
Zeitschrift für Assyriologie und vorderasiatische Archäologie, 2024
OA available here: https://doi.org/10.1515/za-2024-0005In this article, we shed new light on th... moreOA available here:https://doi.org/10.1515/za-2024-0005
In this article, we shed new light on the series with the emic title ‘Ancient Sumerian’, previously known from the Late Babylonian ritual texts for the New Year Festival. We first establish a new reading of the title, the key to which lies in a Late Babylonian pseudepigraphic letter. Following that, we present the contents of the series, including the edition of the hitherto unpublished tablet BM 32544+ that according to its colophon belongs to the series. Finally, we discuss the possible purposes of the series in its Late Babylonian context, where ritual in its written form took on an unprecedented role in the temple cult.
Research paper thumbnail of “I am Carrying a Torch to the Faraway Mountains”: An Old Babylonian Bilingual Personal Prayer and Its Textual Transmission
“I am Carrying a Torch to the Faraway Mountains”: An Old Babylonian Bilingual Personal Prayer and Its Textual Transmission
Israel Oriental Studies 21, 2021
Research paper thumbnail of Commentaries from Ancient Mesopotamia: Texts, Genres, and Hermeneutics
Commentaries from Ancient Mesopotamia: Texts, Genres, and Hermeneutics
Religion Compass, 2022
Research paper thumbnail of K.9191: A join to an Eršahuĝa ritual
Kaskal 17, 2020
The compilation of the Electronic Babylonian Literature (eBL)'s Corpus and its Fragmentarium has ... moreThe compilation of the Electronic Babylonian Literature (eBL)'s Corpus and its Fragmentarium has continued at a good pace since the publication of the previous installment of the series. The Fragmentarium contains, as of February 2021, transliterations of ca. 17,500 fragments, totaling over 215,000 lines of text. The electronic critical editions of several major texts, such as Enūma eliš, Ludlul bēl nēmeqi, the Counsels of Wisdom, and the Catalogue of Texts and Authors are now finished or nearly so. New pieces of all these texts have been identified and will be gradually published in this series. The present installment contains new fragments of Gilgameš (n. 10), Ludlul bēl nēmeqi (n. 11), the Hymn to the Queen of Nippur (n. 12), and a literary hymn to a god (n. 13). Beginning in this installment, articles stemming from work in the Fragmentarium, but not directly related to the core corpus of the eBL project, will be included. The first such article, by J. Peterson and T. Mitto, deals with the text Enlil and Sud (n. 14). The second, by U. Gabbay, presents a new reconstruction of a ritual prescribing the recitation of sundry Balaĝs and Erša~uĝas (n. 15). The articles have been read by all team members, an exercise that has resulted in many suggestions and corrections. New tablets are published by permission of the Trustees of the British Museum. *** Almost every non-administrative document in the range BM 30000 to BM 36696 has been transliterated in the eBL's Fragmentarium, enabling hundreds of identifications and dozens of joins
K.9191 + K.11979 +? Rm.13, obverse (left) and reverse (right)
Research paper thumbnail of Emotions and Emesal Laments: Motivations, Performance, and Management
Emotions and Emesal Laments: Motivations, Performance, and Management
K. Sonik and U. Steinert (eds), The Routledge Handbook of Emotions in the Ancient Near East, London and New York: Routledge 2023, pp. 397-412., 2023
Research paper thumbnail of A Reconstruction of the Sumerian Prayer gi-izi-lá gùr-ru “Carrying a torch” According to New Fragments and Joins
Kaskal 18, 2021
Prayer gi-izi-lá gùr-ru 'Carrying a torch' According to New Fragments and Joins", Uri Gabbay The ... morePrayer gi-izi-lá gùr-ru 'Carrying a torch' According to New Fragments and Joins", Uri Gabbay The Electronic Babylonian Literature (eBL)'s Fragmentarium has continued to grow in the year 2021: it currently contains transliterations of ca. 19,500 cuneiform tablets, totalling over 268,000 lines of text. The Corpus has also been considerably expanded since the last instalment of the series, and critical editions of compositions such as Anzû, the Poor Man of Nippur, the Theodicy, and the Cuthaean Legend of Narām-Sîn have now been prepared. All these editions are informed by a multiplicity of new fragments, identified in the depths of the Fragmentarium, whose publication in print is the chief goal of this series. The note by T. Mitto (no. 19) now almost doubles the manuscript basis of the Cuthaean Legend, and reveals the existence of several Late Babylonian copies of it. The article by Zs. J. Földi (no. 20) contains no fewer than thirteen new pieces of the Counsels of Wisdom; that by G. Rozzi (no. 21), six new manuscripts of the Great Šamaš Hymn, two of them with new excerpts of Enūma eliš. Some of the new identifications reveal the existence of unsuspected or variant versions of well-known texts: thus, the article by A. C. Heinrich and E. Jiménez (no. 17), publishes the first two hitherto known excerpts of Anzû on Neo-Babylonian school tablets, whose existence reveals that the epic was more popular in post-Assyrian times than the previously known material suggested. Similarly, the remains of the Ninevite version of the Poor Man of Nippur published by A. C. Heinrich (no. 18) differs in some key points from the previously known version from Huzirina. From The Electronic Babylonian Literature Lab 16-24 161 for their use in the Fragmentarium. As in the previous instalments, all articles have been read by all team members. In addition, B.R. Foster has updated his translations of several works of Akkadian literature for their use by the eBL project, which has resulted in a finer understanding of many of the passages cited here. We would like to thank the editorial team of KASKAL, in particular L. Milano, P. Corò, and S. Ermidoro, for the continuous support of this series and expert technical assistance. New tablets are published by permission of the Trustees of the British Museum.
Research paper thumbnail of Gabbay & Jiménez — Cultural Imports and Local Products in the Commentaries from Uruk. The case of the Gimil-Sîn family, in Proust & Steele, Scholars and Scholarship in Late Babylonian Uruk (2019), 58-88
Gabbay & Jiménez — Cultural Imports and Local Products in the Commentaries from Uruk. The case of the Gimil-Sîn family, in Proust & Steele, Scholars and Scholarship in Late Babylonian Uruk (2019), 58-88
Research paper thumbnail of Drums, Hearts, Bulls, and Dead Gods: The Theology of the Ancient Mesopotamian Kettledrum
The article deals with the theology of the lilis kettledrum, used to accompany prayers in ancient... moreThe article deals with the theology of the lilis kettledrum, used to accompany prayers in ancient Mesopotamian temple cult. The article analyzes the ritual in which the head of the kettledrum was covered with the hide of a bull and the ancient commentary on this ritual, showing that the ancient understanding of this ritual was that it reflected the primordial battle between the gods Enlil and Enmešara over the rule of the universe. The article connects this myth to other mythical episodes, such as the myths of the Bull of Heaven, Anzu, and Atra-ḫasīs. The analysis of these materials leads to the conclusion that the playing of the kettledrum during the performance of ancient Mesopotamian prayers symbolized the beating heart of the deities to whom the prayers were addressed.
Drawings on 0.175 (TCL 6, 47), rev. (according to photographs).
E2 Drawings on A.418 obv. (according to photographs).
Research paper thumbnail of U. Gabbay and O. Boivin, A Hymn of Ayadaragalama, King of the First Sealand Dynasty, to the Gods of Nippur: The Fate of Nippur and Its Cult during the First Sealand Dynasty
U. Gabbay and O. Boivin, A Hymn of Ayadaragalama, King of the First Sealand Dynasty, to the Gods of Nippur: The Fate of Nippur and Its Cult during the First Sealand Dynasty
Research paper thumbnail of (with: Sigrist, Hobson, Winitzer)_Bricks with Cuneiform Inscriptions, Probably from Tell al-Wilaya
The article deals with a large collection of stamped bricks dating to the Ur III period and beari... moreThe article deals with a large collection of stamped bricks dating to the Ur III period and bearing short in inscriptions of Šulgi and Š -sîn. On the basis of parallel inscriptions, it is suggested that these bricks most probably stem from Tell al-Wilaya. A comparison of the various exemplars of each inscription reveals that they were not made by the same stamp, and that the various stamps were not produced from one mould. This sheds light on some of the stamping techniques in the Ur III period. In the appendix to the article a large collection of brick inscriptions of Nebuchadnezzar II is discussed. All exemplars bear the same standard inscription dealing with the building of the Ebabbar temple of Larsa. Unlike the Ur III brick inscriptions these Neo-Babylonian inscriptions were all produced by the same stamp.
The Sulgi inscription can be divided into five sub-groups, each made by a differentstamp.* The Si-Sin inscriptions can be divided into six sub-groups made by six differentstamps. Below is the list of sub-groups according to the size of the frame of the inscription.
Research paper thumbnail of Hebrew som sekel (Neh. 8:8) in light of Aramaic and Akkadian
The Hebrew phrase sôm sekel which occurs in the narrative of the reading of the Law in Neh. 8:8 i... moreThe Hebrew phrase sôm sekel which occurs in the narrative of the reading of the Law in Neh. 8:8 is usually understood literally as 'setting or giving (sôm) sense (sekel)', based on the context of the verse. This article suggests that the phrase sôm sekel is an idiom meaning 'to give an order, to instruct', a calque translation from Aramaic sîm †e'em and Akkadian †ema sakanu. While the Hebrew noun sekel is the semantic equivalent of Akkadian †emu and Aramaic †e'em, all meaning 'insight, understanding' (especially in the books of Ezra, Nehemiah and Chronicles, where Hebrew †a'am is not attested), the noun sekel in the phrase sôm sekel is a semantic loan, which extends the original meaning of the noun from the additional meaning of Akkadian †emu, and Aramaic †e'em (especially in the phrase sîm †e'em), denoting 'order, instruction, report'.
Research paper thumbnail of A Balaĝ to Enlil from the First Sealand Dynasty
The tablet published in this article stems from the Sealand dynasty that ruled southern Babylonia... moreThe tablet published in this article stems from the Sealand dynasty that ruled southern Babylonia between the end of the first dynasty of Babylon and the Kassite period. The tablet contains an abbreviated version of the Balaĝ a m -e b á r a -a n -n a -r a . The Sealand text enables an examination of the literary history of this Balaĝ from the Old Babylonian period to the first millennium BCE.
Figure 1: Sealand Balag tablet. Obverse Here it is noteworthy that the three northern to- ponyms in the Sealand Ninurta sequence, namely Ki§, Kutha, and Dilbat, are only preserved in some of the Old Babylonian and first-mi lennium toponym sequences in Enlil Bala&s, which more often exhibit the short Nippur- Sippar—Babylon(-—Borsippa) sequence. In fact, one could legitimately ask why the KiS—Kutha—Dilbat toponyms were added to the basic Nippur-Sippar-Babylon sequence in the Enlil Balags. Theologically, these three toponyms are related neither to the core of the Enlil Balags nor to the Babylon—Sippar—Nippur ideological triplet discussed Note: The transliteration below replicates the distribution of abbreviated lines on the tablet. In Tables 2-6, incorpo- rated within the notes below, the lines from the text that are paralleled by the first-millennium version of the Balag am-e bara-an-na-ra are transliterated synoptically with the first-millennium version, with a line distribution corresponding to the first-millennium version to facilitate comparison.
Figure 2: Sealand Bala tablet. Reverse
Figure 3: Sealand Balag tablet. Right edge
Table 1: Enlil and Ninurta toponym sequences in Balags to Enlil and Ninurta
(Cohen 1988, 321: at+5-7), are paralleled by two texts from a different Bala& (Cohen 1988, 609: a+40—41, 616: c+212- 213), where they appear as a doublet (omitting the middle line, SBH 14: 7) (but the third line has a significant variant from the first-millennium version, paralleling the Sealand version, see below). A different Bala& contains a similar passage (Cohen 1988, 154: 19-21), but it only includes the second and the third lines of the triplet known from SBH 14: 6-9, with an extra line inserted between them. Lastly, the Old Babylonian text CT 42, 26: 13-14 (Cohen 1988, 339: 13-14), paralleling the Balag am-e bara-an-na-ra, contains this extra line, followed by a parallel to the third line of the triplet in the first-millennium version of the Balag (but with a significant change, see below). See the evidence assembled in Table 3 below. Table 2: Sealand text, lines ii 5-6 and parallel lines from the first-millennium Balag am-e bara-an-na-ré The beginning of the fourth line of this section (pre- served in SBH 14: 6), which is expected where the break in our line on the Sealand tablet begins, was restored by Cohen as [Gru-zu mu]-un-gul-gul mu-lu-zu mu-un-tu,,.-bé-e§ (Cohen 1988, 321: a+5). However, it is likely that it should be restored differently. Parallel lines in other compositions have the phrases é zi and mu-lu zi in the two parts of the line:
Table 3: Sealand text, lines ii 5 (end)—6, and parallel passages dicate some textual corruption in the Sealand text.>* Note that in the second section in the Sealand text there seem to be two erasures, one in the first line (ii 9) (which may contain an entire textual line here, unusual in this column, which otherwise contains abbreviations), and the other in the second line of the second section (ii 10). On the other hand, this may indicate a textual corruption in SBH 14 or even in the canonical first-millennium version itself. Espe- cially revealing is that the only line from the first millen- nium version that is not paralleled in the Sealand tablet’s first section (SBH 14: 15, Cohen 1988, 321: a+12), occurs in the first line of the second section of the Sealand text ii 9), and that the last line of the first-millennium version of the section (SBH 14: 17, Cohen 1988, 321: a+14) paral- els the last line of the second section in the Sealand text ii 10).
Table 4: Sealand text, lines ii 7-10, and parallel lines from the first-millennium Balag am-e bara-an-na-ri
Table 5: Sealand text, lines ii 11-18, and parallel lines from the first-millennium Balas am-e bara-an-na-r<
ii 12. The sign ké§ usually ends with the sign GAD within the sign HI, or similar. In this line these two ele- ments are not combined but rather written consecutively. Such paleography is also found elsewhere in the Sealand
Research paper thumbnail of Two Summary Tablets of Balag Compositions with Performative Indications from Late-Babylonian Ur
The tablets 8M 113931 and 8M 113940, published here, come from Hall's excavations at Ur and were ... moreThe tablets 8M 113931 and 8M 113940, published here, come from Hall's excavations at Ur and were incl uded in Geller's (2005, 98) catalogue of the LB literary tablets of this group. ! The tablets preserve incipits and ext racts of the sequences of sect ions of the Balag d U t U -g i n 7 e-t a and the Balag ukki n -ta es bar til-Ia. Both tablets are written with large script and dividing lines between the various in cipits and extracts, and are very likely to have been written by the same scribe.
The tablet BM 113940 contains incipits and extracts of the sequence of sections of the Balag ukkin-ta eS8-bar til-la, including the Ersema ur-sag a-ma-ru hu-luh-ha, known to be paired with this Balag ac- cording to the Nineveh kalutu catalogue! and according to manuscripts of this Balag which contain this Ersema or a catchline to it.2?
4'-6'. These lines correspond to the incipit of a section of the Balag ukkin-ta e§-b: til-la (CLAM 487: d+137, and the new manuscript BM 113918: 1-2 from LB Ur, ss score transliteration below). This section follows the section of this Balag quoted in tl previous line (see note to line 3’). For the performative indications in Lines 5’-6', s below. The repetition of i-na-nam in the second part of the line is indicated by oth manuscripts preserving this line (contra Lambert 1971, 344: 1, CLAM 487: d+137), and t the Akkadian translation to the line: Aadris kadrisma, the second word previously read | PI SAG MA, see Lambert (1971, 348: “The pi sag ma suggests nothing Sumerian, but it cou be Akkadian (pi-ris-ina ‘it is a section’? a kind of gloss?).” As noted, this should actually | read: kad'-ris-ma, corresponding to U-na-nam (an alternative Akkadian translation also offered by most of the manuscripts). Following is a score transliteration of the soure for this line:*4 r.l-2. These lines correspond to the incipit of a section of the Balag ukkin-ta e8-bar til-la (probably following the incipit quoted in the previous lines, CLAM 490; f+205 and BM 113918, catchline). The incipit is also preserved with performative indications in the
Research paper thumbnail of The Eršema Prayers of the First Millennium BC (Heidelberger Emesal-Studien 2) (2015)
The Eršema Prayers of the First Millennium BC contains philological editions of the Mesopotamian ... moreThe Eršema Prayers of the First Millennium BC contains philological editions of the Mesopotamian Eršema prayers, which were written in the Emesal register of Sumerian and often accompanied by interlinear Akkadian translations. The Eršema prayers are relatively short compositions belonging to the larger corpus of Emesal prayers, and they were part of the repertoire of a cultic functionary known as the gala/kalû. The content of these prayers, like that of the other genres of Emesal prayers, is usually lamentful, mourning the destruction of cities and temples.
The book treats both types of Eršemas known from the first millenium BC: those appended to longer Emesal prayers known as Balaĝ compositions, and individual Eršema prayers (“Ritual Eršemas”). Over eighty prayers are listed in an ancient catalog from Nineveh. This book edits them according to their sequence in the Nineveh catalog and on the basis of over one hundred tablets and fragments stemming from various provenances, especially Nineveh, Babylon, and Uruk. The book also includes editions of unidentified Eršemas and of other fragments that may be Eršemas. In addition to a score transliteration, a translation, and philological notes, the evidence for the ritual performance of each Eršema is provided. Where Old Babylonian forerunners and first-millennium BC parallels, especially from Balaĝ compositions, are known, they are presented in synoptic transliterations with the Eršemas they parallel.
Research paper thumbnail of Pacifying the Hearts of the Gods: Sumerian Emesal Prayers of the First Millennium BC (Heidelberger Emesal-Studien 1) (2014)
Pacifying the Hearts of the Gods investigates the corpus of Emesal prayers, i.e., prayers compose... morePacifying the Hearts of the Gods investigates the corpus of Emesal prayers, i.e., prayers composed in the Emesal register of the Sumerian language that are known from cuneiform tablets dating from the beginning of the second millennium BC up to the end of the first millennium BC. In the first millennium BC these prayers, which are usually accompanied by interlinear Akkadian translations, were divided into four main genres, natively called Balaĝ, Eršema, Eršaḫuĝa, and Šuila. The content of the prayers is usually lamentful, mourning the destruction of various Mesopotamian cities and temples, but it is not restricted to the commemoration of past disasters.
The book examines the role of these prayers in the daily, monthly, annual, and noncalendrical cult of the temples of ancient Mesopotamia. It approaches these prayers, especially the Balaĝ and Eršema genres, not only as texts but as part of a larger theological system that includes the ritual context of the prayers, their musical performance, and their cultic performer (the gala/kalû). Focusing on the first millennium BC, the book demonstrates how each element of this system serves the main theological purpose of the prayers: divine pacification. It also discusses the textual transmission of these prayers - most of which were included in the first-millennium BC series of kalûtu, “lore of the kalû cultic functionary” - on the basis of changes in the long litanies of gods, epithets, cities, and temples. Special emphasis is given to the scribal context of the prayers.
Research paper thumbnail of Co-authored with Uri Gabbay, The bilingual Ur Lament tablet BM 67111: Corrections, additions, collations, Nouvelles assyriologiques brèves et utilitaires 1/2018, no. 35: pp. 58-59.
To be read together with L. Vacín, News on the Ur Lament, Archiv orientální 85/3 (2017): pp. 461-... moreTo be read together with L. Vacín, News on the Ur Lament, Archiv orientální 85/3 (2017): pp. 461-478.
Bibliography 1) For detailed philological notes to Samet’s treatment of the Ur Lament, see ATTINGER 2015 which was not at Vacin’s disposal when submitting his review. AS Tialaecetuie shail hareetaeed He aNGHeARSAr Orta: at Gindia Se Tillie ps7
Research paper thumbnail of Beatrice Baragli, Uri Gabbay (2023): “The Ritual for Opening a Canal from Nineveh”, Iraq 85, 73-84
The article presents a philological edition of K.2727+K.6213, a fragmentary tablet from Nineveh t... moreThe article presents a philological edition of K.2727+K.6213, a fragmentary tablet from Nineveh that deals with a ritual for opening a canal. The paper discusses other references to this ritual, i.e. parallel sources for this type of ritual, the materials used, the gods addressed, and the specialists who performed the ritual actions.

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