| || || |
|11||[dDI.KU₅ : EN] DINGIR-MEŠ ⸢e⸣-piš bi-⸢tú⸣ [x x x] x [x x] x [x x x]|
[Madānu means “lord of] the gods, who builds the house,” [...]
|22||[x (x)] ⸢x x x šá?-niš?⸣ dma-DÙda-an.EN ⸢:⸣ ⸢MA⸣ : É : MIN DÙ [: e-pe-šú]1 |
[...] ... alternatively, (in) Madānu (written ma-du₃-en), ma means “house,” dù, again, [means “to build”]
|33||[EN] : be-lu : dEN.NU.GI : dDI.KU₅ : dEN.NU.GI : d30 : [EN : be-lu]|
[en] means “lord.” Ennugi is Madānu; Ennugi is Sîn, (since) [en means “lord”],
|44||⸢NU⸣ : la-a : GI : la-ma-du šá NITA u MUNUS : dDI.KU₅ : DINGIR pa-ri-⸢is⸣ [di-nim]|
nu means “not,” and gi means “to know (sexually), said of a man and a woman.” “Madānu” (d.DI.KU₅) means “the god who passes judgement,”
|55||[DI] : di-num : KU₅ : pa-ra-su : šal-šiš dma-da-nunu₁₁(ŠIR) : nu-úr ⸢ma⸣-[ta-a-ti]|
(since) [di] means “judgement” and ku₅ means “to pass.” Thirdly, Madānu (written ma-da-nu₁₁) means “light of the la[nds],”
|66||[MA].DA : ma-a-tu₄ : NU₁₁(ŠIR)nu : nu-úr : ina lìb-bi ⸢ki?⸣-i U₄ 29.KAM šá iti[ZÍZ?]2 |
(since) [ma]da means “land” and nu₁₁ (i.e. ŠIR) means “light” – (this is) on account of the 29th of [Šabāṭu],
|77||⸢nu⸣-úr TA É dDI.KU₅ iq-qu-ud-du : šá Eu um-ma dDI.KU₅ ⸢ba-nu⸣-[u É?]3 |
(when) a torch is ignited from the temple of Madānu. What it says, means “Madānu, buil[der of the house]”
|88||U₄ 18.KAM šá itiSIG₄ dNÀ u dDI.KU₅ ana gišKIRI₆ ma-suk-kan-nu il-la-ku-[uʾ]4 |
The 18th day of Simānu belongs to Nabû and Madānu. (In the line) “they go to the rosewood garden,"
|99||MA : ba-nu-u : SUK : É : EN : be-lu₄ : ÚR.SAG.GÁ šu-bat dUTU ⸢BÁRA⸣ šá ina itiSIG₄5 |
(in masukkannu), ma means “to build,” suk means “house,” and en means “lord.” Ursagga is the abode of Šamaš, the altar on which,
|1010||U₄ 18.KAM UDU.NÍTA ina muḫ-ḫi uḫ-tat-ta-pu : ÚR : iš-di : ⸢SAG⸣ : É6 |
on the 18th day, a sheep is slaughtered — úr means "base," sag means “house”
|1111||GÁ : šá-kan : si-ma-nuEN : SI : re-tu-u šá te-me-en-na : ⸢MA⸣ : É : EN : be-⸢lu₄⸣7 |
and gá means “to place.” In (the month name) Simānu, si means “to fix,” said of the foundations; ma means “house,” and en means “lord.”
|1212||lìb-bu-u dEN.KI dUTU u dŠÀ.ZU ba-bi-lu re-⸢e?⸣-[(x x)] a-ma-⸢tú⸣8 |
(It is) as in “Enki, Utu and Šazu (i.e., Marduk), Babylon (or, “bringing”) ... word.
|1313||ina itiSIG₄ U₄ 18.KAM URU₄ é-sag-gil na-di : dEN.NU.GI [: dDI].KU₅ : MIN : dSIG₄|
On the 18th of Simānu the foundations of the Esangil were laid. Ennugi means [Mad]ānu, ditto means Kulla.
|1414||é-sagan-gil šá GIM šu-me-šu-ma šu-šu-bu ⸢ina lìb-bi-šú pa?⸣-[ra?-ak?]-⸢ki?⸣ NUN dAMAR.UTU9 |
The Esagil (written esangil), which, according to its name, (means) “in its midst installed a shrine the prince Marduk,”
|1515||SI : a-šá-bu : ŠÀ : lib-bi : AN : šúu : ⸢SAG⸣ [: x x x] ⸢GIL⸣ [:] a-šá-bu|
(since) si means “to install,” šà means “midst,” an means “his,” sag means ... gil means “to install,”
|1616||SI : ru-bu-ú : GIL : dAMAR.UTU |
si means “prince,” and gil means “Marduk.”
|1717||dGAŠAN-ni-ná-aNINA : NINA ni-na-a šá èš-še-ku ku-⸢ú-a i-gub ki-ki⸣ [x x x x]10 |
The Lady of Nineveh (NINA, with phonetic complement ni-ná-a) – (the sign) NINA, (read) /nina/, (consists of the sign) kūʾa (i.e., ḪA) put inside (the sign) eššeku (i.e., AB) (and the determinative) ki; [(ḪA, as part of the diri-sign) TI.ḪA, (means)]
|1818||ṣip-pa-tú : ŠE.NUMUN : ŋešan-na ù-suḫ₅ : ṣip-pa-tu₄ : ŋešan-na ù-suḫ₅ : ⸢NUMUN⸣ [gišÙ.SUḪ₅]11 |
“fruit orchard” (ṣippatu), (i.e.) “seed”; annaʾusuḫ means “pine cone,” annaʾusuḫ means pi[ne cone],
|1919||ta-rin-na-tú ina ŠU-MIN-šú na-ši : ta-ru-u : ru-ub-bu-u : ⸢GAŠAN⸣tu₄ : be-⸢el⸣-[tu₄]|
She carries pine cones (terinnatu) in her (!, lit., ‘his’) hand – “To lift up” (tarû, related to terinnatu) means “to bring up.” GAŠAN-tu means “lady.”
|2020||be-el-tu₄ mu-rab-bat ki mu-še-niq-qu-ú-tú : ⸢a⸣-šu-⸢ḫu⸣ : šá-a-ḫu : ra-⸢bu⸣-[u]12 |
(Therefore, the phrase means) “the lady is a foster mother” (murabbât), like the profession of wet nurse. (The explanation is also justified because) “Pine” (ašūḫu) (stems from) “to grow,” (which) means “to be big.”
|2121||šá SAG.GIL.MUD ši-i : SAG : ar-kàt : GIL : dAMAR.UTU : MUD : DÙ13 |
She is (made of) saggilmud-stone: sag means “back,” gil means “Marduk,” and mud means “to make.”
|2222||dé-a : LUGAL ap-si-⸢i⸣ : É : LUGAL : A : ap-su-ú|
Ea means “king of the Apsû,” (since) é means “king” and a means “Apsû,”
|2323||dam-an-ki lugal engur-ra me-na ḫuŋ-ŋá ḫu-mu-⸢ra-ab-bé⸣14 |
(as in) “May Amanki, Lord of the abyss, say to you, ‘Until when? Relent!’”
|2424|| dé-a LUGAL ap-si-i ma-ti nu-uḫ liq-bi-ka|
(in Akkadian), “May Ea, Lord of the Apsû, say to you, ‘Until when? Relent!’” (= quotation from the bilingual šuʾila-prayer Marduk 1).
|2525||dé-a : ba-nu-u ŠE.NUMUN : É : ba-nu-u : A : ši-ir-ki : A : ŠE.⸢NUMUN⸣15 |
Ea means “creator of seed,” (since) é means “to create” and a means “gift,” (whence) a means “seed.”
|2626||dé-a : ba-nu-u šip-tu₄ : É : ba-nu-u : A : mu-ú ⸢:⸣ A : šip-⸢tu₄⸣|
Ea means “creator of the spell,” (since) é means “to create” and a means “water,” (whence) a means “spell.”
|2727||dé-a ḫa-si-su mim-mu-ú i-še-eʾ šib-qí-šu-[un]16 |
(as in) “Ea, who knows everything, perceived their tricks” (= quotation from Enūma eliš I 60).
|2828||[(x) d]⸢AM?⸣.GAR.UD : EN u₄-mu : AN : EN : U₄ : u₄-mu : [(x)]17 |
[...] (the diivine name) Amgarud means “lord of the day” (or, “of the storm”), (since)
|2929||[dAM].GAR.A : AM : be-lu₄ : GARga-ár : ra-mu-ú : MIN : a-šá-⸢bu⸣18 |
(In the divine name) [Am]garʾa, am means “lord,” gar, read /ga-ar/, means “to dwell,” ditto means “to live.”
|3030||[x x] ⸢lìb?⸣-bi-šú a-šá-ab : šá-niš dšà-⸢máš?⸣ : ŠÀ : ⸢lib-bi⸣ : ⸢MÁŠ?⸣ : bi-[ri]19 |
[...] “to live in its center.” Alternatively, (it means) “Šamaš” (written šà-máš) — šà means “heart,” máš means “divination”;
|3131||[: x x] x d⸢ŠÀ.ZU mu-de⸣-e lìb-bi DINGIR-⸢MEŠ šá i-bar-ru⸣-ú kar-[šu]20 |
[...] ... “Šazu, who knows the heart of the gods, [who saw] the reins” (= quotation from Enūma eliš VII 35).
|3232||[šá pi]-i lúum-man-nu ⸢bar?-sip?⸣[ki? x x x x x (x)]21 |
Oral [lore] of a scholar from Borsippa, [...].
|3333||[x x x] ⸢x x dx x⸣ [...]|
1On the writing of Madānu’s name, see below ll. 6 and 11. The significance of the sign before the last DÙ is uncertain.
2In the cultic calendar BM 41239 (BTT pl. 54) // BM 32516 (Fs Lambert p. 294, edited in George Fs Lambert  p. 293), it is stated that on the 28th of Šabāṭu Mār-bīti and Ninurta spent the night at Madānu’s temple in Babylon. The present line might refer to that event. Note that the rare technical term ina libbi kī is also used in BM 36595+ l. 27 (CCP 7.2.u103).
3bānû bīti (si vera lectio) might be referred to in l. 9.
4The line may be a quotation from the Love Lyrics. Compare Lambert, W.G. "The Problem of the Love Lyrics" Unity and diversity (1975a) p. 104 ii 15: ana kirî ma-s[uk?-kan-ni ...]. The same entry can be found in BM 36595+ ll. 10-13 (CCP 7.2.u103).
5The temple (?) name Ursaĝĝa is elsewhere unattested.
6Si vera lectio, the equation between ⸢SAG⸣ and bītu is probably based on SUK = bītu in Aa I/2 211 (see the previous line).
7The same entry can be found in BM 36595+ l. 13 (CCP 7.2.u103).
8The same entry can be found in BM 36595+ l. 15 (CCP 7.2.u103).
9The tentative reading of ⸢pa?⸣-[ra?-ak?]-⸢ki?⸣ is courtesy of I. L. Finkel. On the phrase ša kīma šumīšīma for introducing notarikon analyses, see Gabbay The Exegetical Terminology of Akkadian Commentaries (CHANE 82, 2016) p. 92 fn. 45 and Jiménez The Babylonian Disputation Poems (CHANE 87, 2017), commentary on Series of the Spider l. 22.
10Quotation from Diri I 241. The speculation on ṣippatu might have been triggered by Diri VI/B 28, in which the diri-composite TI.ḪA (read as da-na-a-a) is said to mean ṣippatu. The “Lady of Nineveh” is thus explained as the “Lady of the Orchard.”
11The equation gišAN.NA.Ù.KU = ṣippatu can be found in Ḫḫ III 86 (MSL 5 p. 100). The restoration at the end is uncertain.
12Note that in the commentary on Enūma eliš and “Marduk’s Ordeal” [Bēlet]-Ninua is identified as Bēl’s nanny: see da Riva & Frahm, “Šamaš-šumu-ukīn, die Herrin von Ninive und das babylonische Königssiegel” AfO 46/47 (1999/2000) p. 174 and Frahm & Jiménez, “Myth, Ritual, and Interpretation. The Commentary on Enūma eliš I–VII and a Commentary on Elamite Month Names” HeBAI 4 (2015) p. 316. The abstract noun mušēniqūtu is a hapax legomenon.
13The idiomatic meaning of the sentence obtained by notarikon analysis, “she ‘made’ the back of Marduk,” must be “she brought up Marduk” vel sim., but no parallels to it could be found.
14The line is a quotation from the bilingual šuʾila Marduk 1 l. 18 (VAT 8411 and dupls., Maul Fs Borger 1998 pp. 165f). Note that the related commentary BM 36595+ l. 26 (CCP 7.2.u103) cites l. 25 of the same text.
15The equation of širku with A is elsewhere unattested.
16The line contains a quotation from Enūma eliš I 60 (not noted by Lambert Babylonian Creation Myths  p. 60).
17The divine name is elsewhere unattested. The equation AM = bēlu is attested elsewhere: see CAD B 195b.
18The divine name is elsewhere unattested. Perhaps hamšā, “fifty”?
19The readings adopted follow the commentary on Enūma eliš l. 44′ (Frahm & Jiménez HeBAI 4  p. 309).
20The correct reading of the line was suggested by I.L. Finkel. It contains a quotation from Enūma eliš VII 35 (not noted by Lambert Babylonian Creation Myths  p. 134).
21The last signs could be read as ⸢maš?-ʾa?⸣-[al-tú]