Chapter Title: The Context of Scripture: Selections from Ancient Near Eastern Literature

Book Title: The Book of the People

Book Author(s): William W. Hallo
Published by: Brown Judaic Studies

Stable URL: https://www.jstor.org/stable/j.ctvzgb9g4.15

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 X
The Context of Scripture:
Selections from Ancient Near
Eastern Literature

The selections from ancient Near Eastern literature translated and

excerpted below are designed to provide a glimpse^ however limited, of
the context in which the biblical author(s) lived and wrote. They are
the basis for many of the assertions made in the previous chapters, and
are identified there in the footnotes. In turn, the biblical text(s)
illuminated by each selection will be identified in the upper right-
hand corner. Illumination should not, however, be construed as
inevitable comparison. Some ancient Near Eastern texts bear
comparison with a biblical passage, others contrast with it.
Clarification can emerge from silhouetting differences as readily as
from discovering similarities, as pointed out in Chapter III. The
Biblical passages adduced are in the first place those from the
Pentateuch; others are added in parentheses where appropriate.
Editorial Note; Selections taken over from ANET (Pritchard 1955
and 1969) are reprinted by permission of Princeton University Press,

SELECTIONS:
Genesis
1. Adapa 6. The Story of the Two
2. Antediluvians in Babylonian Brothers
and Biblical traditions 7. The Tradition of Seven Lean
3. The Flood Years in Egypt
4. The End of the Flood 8. Ahiqar
5. The Spell of Nudimmud 9. Ebrium at Ebla

117

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118 The Book of the People

Genesis (continued)
10, The Legal Responsibilities of 12, A Letter from Mari
a Herdsman 13. Hittite Ritual
11. The Genealogy of the
Hammurabi Dynasty

Exodus
14. The Birth Legend of King 21. The "Israel Stele" of
Sargon of Akkad Merneptah
15. Hittite Tales 22. "A Mare in Pharaoh's
16. Contending of Horns and Seth Chariotry"
17. Enmerkar and the Heavy 23. The Exaltation of Inanna
Mouth 24. The Exaltation of Marduk
18. Deliverance of Mankind from 25. Covenant Formulas
Destruction 26. A Suzerainty Treaty
19. Egyptian Model Letters 27. The Ox That Gored
20. The Admonitions of 28. A Hebrew Letter-Prayer from
Ipuwer the Time of Josiah (?)

Leviticus
29, Arad Ostraca and Seals 33. Ritual Against Fungus
30, Daily Ritual of the Temple 34. Hittite Scapegoat Ritual
of Amon-Re at Kamak 35. Protestations of
31. Offerings to the Temple Guiltlessness
Gates at Ur 36. Counsels of Wisdom
32. Old Babylonian Prayer of the 37. Laws on Adultery
Divination Priest 38. A Babylonian "Jubilee"

Numbem
39. Tukulti-Ninurta Epic 45. Two Death Certificates
40. In Praise of the City Ramses 46. Hittite Instructions for
41. A Ritual Calendar from Temple Officials
Ugarit 47. Balaam at Deir Alia
42. Sinuhe in Palestine 48. The Bit Marzeach
43. The Census at Man 49. Erra Epic
44. A Birth Certificate 50. "The 400^Year Stela"

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Selections from Ancient Near Eastern Literature 219

Deuteronomy
51. Edict of Horemheb 58. Sumerian Abominations
52. The Tithe at Ugarit 59. Ox and Ass
53. Hittite Ritual and Prayer to 60. Instructions of Ninurta
Ishtar of Nineveh 61. A Loan between Gentlemen
54. Teratoscopy 62. The Slandered Bride
55. Sumerian Incantation-Hymn 63. Middle Assyrian Laws
to Ninurta 64. The Vassal Treaties of
56. Hittite Laws Esarhaddon
57. Hair and Fringe 65. The Annals of Assurbanipal

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120 Th4 Boole of th4 People
SELECTIONl
Adapa Genesi, 2:Sf., 15-17, 22-24
On a cuneiform tablet in Akkadian from the library at m-Amarna, capital of
Pharaoh Akhenaton (ca. 1363-1347 B. C.E.) of the 18th Egyptian Dynasty.
See Pritchard 1955: 102.1
"Why has Ea disclosed to mankind the imperfection of heaven and earth?
Given him (Adapa) profound insight?
It is verily he (Ea) who has done this!
As for us, what shall we do about him?
Bread of life take to him and let him eat it!"
Bread of life they took to him and he did not eat.
Water of life they took to him and he did not drink.
Oothing they took to him and he got dressed.
Oil they took to him and heanointed himself.
When Anu looked at him, he laughed in the face of this (him?):
"Come, oh Adapa, why did you not eat or drink?
You are not to live (forever)! Woe to the teeming people.'"
"Ea my master commanded: 'do not eat, do not drink! "'
'Take him and return him to his plot of land!"

1 Latest edition by Picchioni 1981. Latest studies by Kienast 1978; Michalowski

1980; Bing 1984.

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 Selections from Ancient Near Eastern Literature 122
SELECTION 2
Antediluvians in Babylonian Genesis 4, 5
and Biblical Traditions
Adapted from Hallo and Simpson 1971:32 fig. 6
BABYLONIAN TRADITIONS BIBLICAL TRADITIONS

Sethite Cainite
Antediluvian Genealogy Genealogy
Counselors (Ancestors of ("Culture
Antediluvian ("Culture Antediluvian mankind) heroes**)
[ Cities heroes**) Kings (Genesis 5) (Genesis 4) Generation

Eridu Uanrta- Alulim Erwsh Adam 1 :

Adapa (or "Stag" "Man" "Man"
Oartnes)

U'anduga Alalgar Kenan Cain

("farmer") 2
Abel
("shepherd")
Pafibira En-meduga Etv Mahalalel Enoch (city- 3
meniuanna builder)^
1 "Canal of the Bv En- fared Irad 4
I Smiths" megalamma meiigalanna
| Of

Badtibira An-Enlida Dumuzi the Enoch Mehujael 5

"Fortress of Shepherd
the Smiths"
| Sippar Uta-abzu Etv Methuselah Mefhusael 6 !
fnendurariki

Larak En-irtebuioga En- Lamech Lamech 7

sipaziartita
Shuruppak Ubar-Tutu# or Noah Jabal 8
Ziusudra or (pastoral
Shuruppak nomad) 3
lubal
(musician)
Tubal-cain
(smith)
"The Rood"

2
Hallo 1970:64.
3
l,e. "ancestor of those who dwell in tents and amidst herds"; cf. "the tent
dwellers" of Judg, 8:11 and the cuneiform sources for which see most recently
Hallo, 1978:5, 1982b: 107(26); Wiseman 1978; van Seters 1983:73f.; Eph'al
1982:10f.

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122 The Book of the People
SELECTION3
The Flood Genesis 6:1:J-7:end
From a cuneiform tablet in Sumerian, probably copied i.n the 18th or 17th
century B.C.E., possibly from an earlier original. Cf. ANET 42-44. Here adapted
from M. Civil in Lambert and Millard 1969:138--145 and 167-72. For early
Akkadian versions of the flood theme, see ibid., pp. 89-133 (Atar-hasis) (cf.
ANET 99f., 104-06, 512-14.)
All the destructive winds and gales were present together
The flood swept over beyond measure.
After the flood ru,.d swept over the nation
For seven days and seven nights,
And the destructive wind had rocked the ark.4 in the high water,
The Sun came out, illuminating heaven and earth.
Ziusudra was able to make an opening in the ark
And the Sun with its rays was brought into the ark.
Ziusudra - though a king-
Prostrated himself before the Sun,
The king slaughters oxen and multiplies sheep on his behalf.

SELECTION 4
The End of the Flood Genesis 8
From Tablet XI of the Akkadian version of the Epic of Gilgamesh, preserved in
copies of the 8th century B.C.E., chiefly from the royal Neo-Assyrian library
at Nineveh. Translated by E.A. Speiser, ANET 94f. from which the
following passage (ii. 127-61) is taken.5
Six days and [six} nights
Blows the flood wind, as the south-storm sweeps the land.
When the seventh day arrived,
The flood(-carrying) south-storm subsided in the battle,
Which it had fought like an army.
The sea grew quiet, the tempest was still, the flood ceased.
I looked at the weather: stillness had set in,
And all of mankind had returned to clay.
The landscape was as level as a flat roof.
I opened a hatch, and light fell upon my face.
Bowing low, I sat and wept,
Tears running down on my face.
I looked about for coast lines in the expanse of the sea:
lrt each of fourteen (regions)

4Cf. CADM 1:48 s.v. magurgurru and Hoffner 1976.

5For a convenient translit.eration of Tablet XI, see Borger 1963 ll Section 94-100.

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Selections from Ancient Near Eastern Literature 123
There emerged a region(-mountain).
On Mount Nisir the ship came to a h a l t
Mount Nisir held the ship fast,
Allowing no motion.
One day, a second day, Mount Nisir held the ship fast,
Allowing no motion.
A third day, a fourth day, Mount Nisir held the ship fast,
Allowing no motion
A fifth, and a sixth (day), Mount Nisir held the ship fast,
Allowing no motion,
When the seventh day arrived,
I sent forth and set free a dove.
The dove went forth, but came back;
Since no resting-place for it was visible, she turned round.
Then I sent forth and set free a swallow.
The swallow went forth, but came back;
Since no resting-place for it was visible, she turned round.
Then 1 sent forth and set free a raven.
The raven went forth and, seeing that the waters had diminished,
He eats, circles, caws, and turns not round. 6
Then 1 let out (all) to the four winds
And offered a sacrifice.
1 poured out a libation on the top of the mountain.
Seven and seven cult-vessels 1 set up,
Upon their pot-stands 1 heaped cane, cedarwood, and myrtle.
The gods smelled the savor,
The gods smelled the sweet savor,
The gods crowded like flies about the sacrificer.

SELECTION 5
The Spell of N u d i m m u d 7 G e n e s i s 11:1-9
From the Sumerian epic of "Enmerkar and the Lord of Aratta," lines 136-55,
adapted from the translations of Kramer 1968; S. Cohen 1973; Gurney 1974-77;
Jacobsen 1987:289f.
Once, there was no snake, there was no scorpion,
There was no hyena, there wras no lion,

6
The topos of the raven's eating (cadavers) is not found in the Biblical account
but reappears in Patristic literature and Christian medieval iconography; see
Gutmann 1977.
7
i.e., Enki (Ea).

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124 The Book of the People
There was neither dog nor wolf,
There was neither fear nor terror,
Mankind had no rival -
At that time, the lands of Subartu (and) Hamazi,
(Lands now of) contrasting-corresponding tongues 8 : Sutrter
the great land of the princely attributes
(and) Akkad, the distinguished land,
The land of the Amorites who sleep in the open,
In all of heaven and earth the 'civilized* people
Yerily were able to address Enlil in one language.
Thereupon the one who is at the same time lord, prince and king,
Enki who is at the same time lord, prince and king,
He who is at the same time lord, prince and king,
Enki the lord of abundance, the lord who fulfils (his) promises,
The lord of understanding, the wisest of the nation,
The leader of the gods
Displaying wisdom, the lord of Eridu,
In their mouths placed confused languages (and) contention ~
The language of mankind which had been one.

SELECTION 6
The Story of the Two Brothers Genesis 39:7-18
After Wente in Simpson 1972-1973:92-96; cf. ANET 23-25; Plaut 1974:389;
1981:252,
Once upon a time there were two brothers, so the story g o e s , . . . After
many [days] following this, while they were in the field, they needed seed,
(Anubis) 9 sent his younger brother, saying: You shall go and fetch us seed
from town. His younger brother found the wife of his elder brother seated
plaiting her ( h a i r ) , , . . Then she [spoke with] him, saying: There is [great]
virility in you, for I have been observing your exertions daily. For it was her
desire to know him through sexual intimacy, She got up, seized hold of
him, and told him: Come, let's spend for ourselves an hour sleeping
(together). Such will be to your advantage, for 1 will make you fine clothes.
Then the youth became like an Upper Egyptian panther in harsh rage over
the wicked proposition that she had made to him, and she became
exceedingly fearful. H e argued with her, saying: Now look, you arc
(associated) with me after the manner of a mother, and your husband is

8
Cf. CADM s.v. miihuriu,
^The Egyptian god of the dead and of embalming; his brother in this story is the
less familiar deity Bata, Elsewhere similar myths are told of Horus and Scth; cf,
below, Selection 16.

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Selections from Ancient Near £astern Literature 125
(associated) with me after the manner of a father, for the one who is older
than I it is who has brought me up. What means this great offence which
(you) have said to me?•.• He picked up his load and went off to the
field..•• The wife of his elder brother was fearful (on account of) the
proposition which she had made. She then fetched grease and fat and
feigningly became like one who has been assaulted with the intention of
telling her husband: It's your younger brother who has. assaulted (me) .•••
D
( edicated) to the 'soul' of the Scribe of the Treasury Qa-gabu, of the
Treasury of Pharaoh•.•. Done by the Scribe lnena, the master of this
wrlting.10

SELECTION7
The Tradition of Seven Lean Years in Egypt11 Genesis 41:25-32
From ANET 31f. Cf. Plaut 1974:408; 1981:272.
Year 18 of ••.the king of Upper and Lower Egypt .•• the Horus of Gold:
Djoser, and under the Count, Mayor, Royal Acquaintance, and Overseer of
the Nubians in Elephantine,12 Madir. There was brought to him (i.e.,
Madir) this royal decree: To let you know. I was in distress on the Creat
Throne, and those who are in the palace were in heart's affliction from a
very great evil, since the N'ile had not come in my time for a space of seven
years. Grain was scant, fruits were dried up, and everything which they eat
was short. Every man robbed(?) his companion.•.• I extended my heart
back to the beginnings, and I asked •••the Chief Lector Priest lm-hotep, 1 3
the son of Ptah •••: What is the birthplace of the Nile? Who is .•. the god
the re? Who is the god? .•.He said to me: There is a city in the midst of the
waters [from which] the Nile rises, named Elephantine. It is the Beginning
of the Beginning, the Beginning Nome.14 • • • As I slept in life and
satisfaction, 1 discovered the god standing over against me.15 His words

1°Cf. the author and addressee of the model letter below Selection 19(a).
11Though attributed to Djoser, second pharaoh of the third Dynasty at the
beginning of the Old Kingdom (ca. 2650 B.C.E.), the text is actually the work of
scribes of Ptolemy V of the last (Ptolemaic) Dynasty of Egypt who ruled from
203-181 B.C.E. Redford 1970:206f. dates it ca. 187 B.C.E.
12City and island near Assuan in the Nile and today just downstream from the
Assuandam.
13The legendary vizier of Djoser, architect of his Step Pyramid at Sakkara and
associated monumental buildings, physician, reputed author of wisdom
sayings, and ultimately deified in his own right.
141.e., province.
15The traditional appearance of a figure in a dream; cf. Oppenheim 1956:189.

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126 The Book of the People
16
were: I am Khnum, thy fashioner. 1 know the N i l e . . . . The Nile will pour
forth for you, without a year of cessation or laxness for any land. Plants will
grow, bowing down under the fruit(?>... The starvation year will have gone
and (people's) borrowing from their granaries will have departed. Egypt
will come into the fields, the banks will sparkle,,, , and contentment will be
in their hearts more than that which was formerly. Then 1 awoke quickly
(or: refreshed), my heart cutting off weariness. 17

SELECTION 8
Ahiqar Genesis 41
a. Summary of the plot after Niditch arid Doran 1977, based on the Syriac text
in Conybeare, Harris arid Lewis 1913. 18
Ahiqar, a wise man at the court of Senriaherib, king of Babylon, 19 adopts
his nephew Nadan and treats him as his own son, Nadan, however, deals
treacherously with his uncle, accusing him of disloyalty to the king,
Sennaherib orders Ahiqar* s death, but the executioner is a friend of Ahiqar
and spares his life, hiding him away, When the king of Egypt hears that the
wise man is dead, he poses a difficult problem to Sennaherib, 20 attaching a
threatening wager: Sennaherib must build a castle in the air or pay three
years revenue to Egypt. Neither Nadan nor any of the members of the
court can solve the problem. Ahiqar is called, solves the problem, and is
rewarded by being set at the head of the king's household,
b. From a list of selected Mesopotamian kings and their counselors, beginning
with the antediluvians and ending with Ahiqar; dated at Uruk, 10 Ayaru (Iyyar)
year 147 of the Seleucid Era (May 17,165 B.C.E.). Van Dijk 1962:45.
In the time of Esarhaddon the king, Aba-Enlil-dari 21 was vizier ~ (he) whom
the Aramaeans call Ahu-'uqari 2 2

16
The personification of (pro)creative power, often identified with Re.
17
The traditional topos for the end of the dream; Oppenheim 1956:189,
18
A much older version, in Aramaic, was discovered at Elephantine (see above,
note 12) among the papyri of a colony of Jewish mercenaries dating from the
fifth century B.CE. It is translated in ANET 427-430,
19
Actually: Assyria (704^681 B.CE,).
20
The old Aramaic version of the tale substitutes his son Esarhaddon (680-669
B.CE.).
21
A Sumerian name explained as meaning "Who is a protector like the divine
Enlil?" and familiar as a guild or family name in Babylonia.
22
I.e., "the brother is precious," actually an Akkadian form of the name
preserved in Aramaic as Ahiqar.

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Selections from Ancient Near Eastern Literature 12?
SELECTION 9
Ebrium at Ebla Genesis 10, 11
Adapted from Edzard 1981; cf, Hallo, forthcoming.
Gir-Damu and Ir-Damu and Nabha-11 approached (?) the king in his
house.
Ebrium spoke to the king:
"Please, as to the sons of Tiludu . . . .
Also, as to the sons of Ebrium,
(Again) Ebrium spoke to the king:
"Whatever is to be given to the sons of Ebrium is (for you) to mete out (?)"
Then spoke the king:
"May the divine Kura hear,
and may the Sun-god hear,
and may Adad (the storm-god) hear,
and may all the gods hear!"
And the king lifted (his) eyes and swore:
"1 have given .. " (here follows a long list of persons and properties in
various places given to Gir-Damu, Ir-Damu and Nabha-Il)
and what things has the lady Tiludu meted out (?) to her sons?"
Ebrium spoke to the king:
"May the words of Tiludu, Tia-Damu, Kirsud, Tamur-Damu, Halut (and)
H a s u m ^ b e heard.
Two days and . . . days she will not accept residences (?).
If she wishes she will dwell with (her) two sons,
but if she does not wish she will dwell in the house of the king,"
(Other depositions follow.)

SELECTION 10
The Legal Responsibilities of a Herdsman Genesis 31:38f.
a. Old Babylonian Herding Contracts. Finkelstein 1968:31 = 1972 No. 7; cf,
Postgate 1975; Morrison 1983,
92 ewes, 20 rams, 22 breeding lambs, 24 {spring(?)J lambs, 33 she-goats, 4
male goats, 27 kids - total: 158 sheep; total: 64 goats, which Sin-shamuh has
entrusted to D a d i the herdsman. He (i.e. Dada) assumes liability
(therefore) and will replace any lost (animals). Should Nidnatum, his (i.e.
Dada's) shepherd boy, absent himself, he (i.e. Nidnatum (?)) will bear

23
All six of these women are known collectively from other Ebla texts as women
(DAM.DAM) of Ebrium, Tiludu is his wife (DAM-SM) in still other texts, Kirsud
his daughter (and she, or a namesake, is also known as daughter of the king).

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128 The Book of the People
24
responsibility for any (consequent) loss, (and) Dada will measure out (i.e.
pay) 5 km of barley, (Three witnesses; date: Samsu-iluna year 1 C?),25 fourth
month, 18th day,)
b. From Stol 1985,
. . , have been entrusted to Ishtar-kum-anaku, the herdsman, for herding,
Per 100 head he will breed 80 sheep as offspring; per 100 head he will have
deaths (amounting to) 10 sheep; per sheep he will have plucked two
pounds of wool; he will replace wrhat is lost or crippled. He will be
responsible for the sheep.
c. Laws of Hammurapi §267, Cf. ANET177,
If a herdsman (to whom cattle or sheep were given to pasture) 26 was
negligent and lets lameness 27 develop in the fold, the herdsman shall
make good in cattle and sheep the loss28 through the lameness which he
let develop in the fold and give (them) to their owner.

SELECTION 11
The Genealogy of the Hammurabi Dynasty (CHD) Genesis 11:10-32
Adapted from Finkclstcin 1966b; cf, also Lambert 1968, Hallo 1978.
Assyrian King List (AKL) adapted from Millard 1970:174-6,
GHD AKL
Aram-Madara 29 Tudia-Adatrtu
Tubti-Yamuta Yangi-Suhlamu
Yamquz-Zuhalamma Harharu-Mandaru
Heana lm(hi)su-Harsu
Namzu Didanu30
Ditanu Harm
24
Literally: "will stand up for the offense," The term for offense (hfiu; elsewhere
also hititu is used frequently in the legal sense of "act of negligence" or
consequent damage or loss. It is cognate with Hebrew het, "sin," and with the
verb translated "1 made good the loss" (ahattenna in Gen. 31:39. For other
Mcsopotamian parallels to Jacob's herding arrangements with Laban, see
Finkclstcin 1968.
25
l,e., probably about 1749 B.C.E.
26
Supplied from Laws of Hammurapi §265.
27
Others translate: infection, mange.
2B
hUUu.
29
The first eleven entries are paralleled, more or less, by the first twelve entries
in the first section of the Assyrian King List, collectively described as "17 kings
(or sheikhs ?) who dwelled in tents."
30
Cf. the legendary founder of the dynasty of Ugarit DTN, for whom see most
recently Dietrich and Lorctz 1980.

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Selections from Ancient Near Eastern Literature 123
GHD AKL
Zummabu Zu(m)abu
Namhu Nuabu
Aimnanu 31
Yahrurum 3 1
Iptiyamuta
Buhazum
Sumalika
Ashmadu
Abi-yamuta
Abi-ditan
Mam(...)
Shu(...)
Dad(banaia ?)
Sumu-abum 3 2
Sumu-la-il 33
Zabium 3 3
Apil-Sin 33
$in~miiballif33
Hamnau-rabi 3 3
Samsu-iluna 3 3
Abi-eshuh 3 3
Ammi-ditana 3 3
The dynasty of the Amorite peoples, the dynasty of the Hanaean people
(i.e., the Kassites?), the dynasty of Gutium, the dynasty not recorded on
this tablet (i.e., the Sealand ?), and (any) soldier who fell while in the
perilous service of his lord, princes, princesses, mankind in their entirety,
from east to west, who have no one to care for them or to call their names,
come here and eat this, drink this (and) bless Ammi-saduqa the son of
Ammi-ditana, king of Babylon,

SELECTION 12
A Letter from M a n (ARM 2:37) G e n e s i s 15:7-18
Adapted from Held 1970:33 and Sasson 1976:202, Cf. ANET 482 (c).
To my lord say: Thus lbal-11, your servant. The letter (literally: tablet) of
Ibal-Adad reached me from Ashlakka and 1 went to Ashlakka and they

31
Triba! names associated with Amorites settled in and around Sippar along
the lower Euphrates.
32
Founder of the First (or "Amorite") Dynasty of Babylon.
^Kings 2-9 of the First Dynasty of Babylon, all descended from Sumu-la-il.

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230 The Book of the People
brought me a p u p p y and a she-goat in order to conclude a covenant
(literally: to kill a donkey-foal) between the Hanaens and (the land of)
Idamaraz. But, in deference to my lord, 1 did not permit (the use of) the
young dog and the she~goat# but (instead) had a donkey-foal, the young of
a she-ass, killed, and thus established a reconciliation between the
Hanaeans and (the land of) Idamaraz. In the city of Hurra, in all Idamaraz,
the Hanaeans will be satisfied, and "a satisfied man has no enmity." 34

SELECTION 13
Hittite Ritual (KUB XVII 28 iv) G e n e s i s 15:7-18
Adapted from Gurney, 1952:151 and Sasson 1976: 205.
When the army is defeated by an enemy, then the following sacrifice is
prepared "behind" the river: "behind" the river, a man, a goat, a puppy,
and a suckling pig are cut in half. One half is placed on one side, the
(other) half on the other, Before it, they make a gate out of white-thorn(?)
wood and stretch a cord(?) over it, and in front of the gate they light fires on
this side and on t h a t The troops go through the middle, and when they
come to the bank of the river, they sprinkle water over them.

SELECTION 14
The Birth Legend of King Sargon of Akkad Exodus 2:1-10
Adapted from Lewis 1980; cf, ANET 119; 35 Beyerlin 1978: 981; Plaut 1981: 392;
1983: 22; Redford 1967.
! am Sargon, 3 6 the great king, king of Akkad. 3 7 My mother was a high-
priestess, 3 8 my father 1 did not know 3 9 (variant: a father I did not have), 4 0
my paternal kin inhabit the mountain region, m y (native) city is
Azupiranu, 4 1 which is on the banks of the Euphrates. My mother the high-
priestess conceived me, in secret she gave birth to me?9 She placed me in

34
This may be a proverbial expression, the use of which is characteristic of the
Mari correspondence; cf, Finet 1974, Marzal 1976.
3a
C£ ANET 266f. for other legendary Sargon material.
36
T y p k a l opening of the genre of poetic autobiographies or p s e u d o -
autobiographies, Cf, Grayson 1975a:7-9.
37
Cf, Genesis 10:10, Akkad (Agade) was the capital of the great Akkadian or
Sargonic empire founded by Sargon.
38
So with CADE 173 against ANET; cf. also Childs 1965.
39
Presumably because the priestly status of his molher ruled out child-bearing
(except possibly by the king).
40
Or, conceivably: (my) father was La'ibu (= leper).
41
I.e., "Saffron-city."

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Selections from Ancient Near Eastern Literature 131
a reed basket, with bitumen she caulked my hatch. She abandoned me to
the river from which 1 could not climb up, The river carried me along; to
A q q i 4 2 the water drawer it brought me. Aqqi the water drawer when
immersing his bucket lifted me up. Aqqi the water drawer raised me as his
adopted son, Aqqi the water drawer set me to his garden work. During my
garden work the goddess Ishtar fell in love with me 4 3 and 1 verily ruled for
[fiftyHive years as king.

SELECTION 15
Hittite Tales Exod, 2:1-10
(a) The Sun-god and the cow; Lewis I980:156f. (paraphrase).
While looking down from heaven, the sun-god beheld a cow grazing in a
meadow, 4 4 He descended to earth to find out why she was consuming so
much grass. After listening to her explanation, he impregnated her in a
flash of light. Nine months passed and the animal gave birth to a human
child, whose appearance so surprised and frightened her that she was
about to kill her own offspring. 43 Fortunately, the sun-god intervened and
chased the cow away. He then provided nourishment for the infant, who
was bathed by the waters of a stream. The servant of the God was sent to
place the child on a ledge overlooking another stream. There a fisherman
spotted the infant near where he had earlier left his basket Being without
children of his own, he joyfully took u p the foundling to return to his
wife,...
(b) The City of Zalpa
Tsevat 1983:325; cf. Lewis 1980:156,
The queen of Kanish 46 gave birth to thirty sons in a single year, She (said)
as follows, "What is this? 1 have born a gang," She filled containers with
excrement (?), put her sons in them and turned them over to the river. The

42
The name means "I have made libation (or sacrifice),"
43
For the significance of the theme of Ishtar and the gardener see Hallo and
van Dijk 1968:6f; Abush 1985, esp, 161-173.
44
The theme of the Sun-god impregnating a cow occurs already in an Old
Babylonian incantation; later he is replaced by the Moon-god. Cf. Rollig 1985,
45
Hoffner 1981:192 translates lines 24-27 thus: 'The cow opened her mouth like
a lion and goes to the child to eat (the attached fetal membranes). Like a wave
she released her aft(terbirth], and went to the child [to suckle it]."
46
A city in southern Anatolia (Turkey) which in pre-Hittite times had been the
center of Assyrian trading operations.

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132 The Book of the People
river carried them to the sea (on the way to) the land of Zalpuwa, 4 7 The
[gods], however, took the sons out of the sea arid reared t h e m , . , ,

SELECTION 16
C o n t e n d i n g of Horus and Seth Exodus 2:1-11
From Redford 1967:222f.; cf. Helck 1965:48; Plaut 1981:392=1983:22.
Seth was ranging about looking for Horus when he was (still) a child in his
nest (or: hiding-place) at Khemmis, 4 8 His mother (Isis) concealed him in a
papyrus-fthicket), and (his sister) Nephtys' mat (or: coverlet) was over him.
She hid (him) as Mchild-who-is-in-the-papyrus-(thicket)H and so his name
Anubis came into being # arid MM 'imy Wt became his cult image.
Another version: he was sailing about in a boat of papyrus, and Isis said to
Toth: Let me see my son who is hidden in the marshes. Toth said: See him!
And Isis said: Is that him? And that's how his name Anubis came into
being, a name which on that account is given to every royal child, 49

SELECTION 17
E n m e r k a r and the Heavy M o u t h Exodus 4:10-16
From the Sumerian epic of "Enmerkar and the Lord of Aratta,"50 lines 500-507.
Adapted from the translation of S. Cohen 1973; cf. Jacobson 1987:311f.
His (Enmerkar's) speech was (too) [great], its contents expanded.
The messenger's mouth was "heavy/* he could riot repeat (the message)
verbatim,
The lord of Kullab 51 (Enmerkar) patted a piece of clay, he put the message
on it as on a tablet.
Where formerly, writing a message on clay did not exist,
Now, as the sun rose, verily this became the practice, 52

47
Two cities and lands of this name are known from Old Asyrian and Hittite
sources; this one is probably on the Black Sea.
48
The mythical birthplace of the divine Horns in the swamps of the Delta; cf.
ANCT 446 n. 2.
49
Various plays on words are cited here to explain the origin of the name of the
jackal-deity Anubis and his identification with Horus.
50
See above, Selection 5, for another excerpt from this composition,
51
Kullab and Eanna, originally two separate settlements, became the city of
Uruk when joined in a single great wall, traditionally by Gilgamesh, the third
successor of Enmerkar.
52
Although writing in Mesopotamia certainly antedates Enmerkar and the
Early Dynastic 11 Period (ca. 2700-2500 B.C.E.), the epic here provides an
aetiology for its inception; cf. Komoroczy 1975.

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Selections from Ancient Near Eastern Literature 133
The lord of Kullab put the message on it as on a tablet verily this became
the practice arid
The messenger took off like a bird flapping its wings,

SELECTION 18
Deliverance of M a n k i n d from Destruction Exodus 4:IB, 24-26
ANET 11. For another translation, see H. Brunner in Beyeriirt 1978:8f.53
So then this goddess came and slew mankind in the d e s e r t . . , Then the
majesty of (the god) Re said: "1 shall prevail over them as a king. But do not
diminish them (any further)!**54 That is how SekhmeP 5 came into being,
the (beer)-mash of the night, to wade in their Mood from Heraklcopolish
Then Re said, . .: "Go to Elephantine 5 7 and bring me red ochre very
abundantly." Then this red ochre was brought to h i m . . v ground u p and
added to this mash and it was like human blood, Then seven thousand jars
of the beer were m a d e . . . . Now when the day broke for the slaying of
mankind by the goddess . . . Re said: "Pray, carry it to the place in which
she expected to slay mankind." Then . . . Re went to work early in the depth
of the night to have this sleep-maker poured out. Then the fields wrere
filled with liquid for three palms (ca. 9 i n c h e s ) , , , . Then this goddess went
at dawn, and she found this (place) inundated.. . . Then she drank, and it
wras good in her heart. She came (back) drunken, without having perceived
mankind.

SELECTION 19
Egyptian M o d e l Letters Exodus 5:6-18
a. The Report of a Frontier Official
From ANET 259; cf. Caminos 1954:293^6.
The scribe Inena communicating to his lord, the Scribe of the Treasury Qa-
g [ a b u ] 5 8 , . . We have finished letting the Bedouin^ 9 tribes of Edom pass the
Fortress of (Pharaoh) Memcptah-Hotephirmaat 6 0 which is in Tjeku 61 to

5
% r u n n c r regards the text rather as a parallel of sorts to the story of the Flood
or even of the expulsion from Eden.
^ 4 Or: since 1 have diminished them.
53
The goddess of violence.
56
A Middle Egyptian site, between Memphis in Lower (Northern) Egypt and
Thebes in Upper (Southern) Egypt.
57
See at Selection lf note 12, above.
58
For these scribes see also above, Selection 6.
^Literally: Shosu, for which see Givcon 1971.
^ S e e below, Selection 21.

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134 The Book of the People
62
the pools of Per-Atum of Merneptah-Hotephirmaat which are in Tjeku,
to keep them alive and to keep their cattle alive, through the great "soul" of
Pharaoh..,.
b. Brick Making
From Caminos 1954:106
Likewise, people are making bricks in their bqm and bring them to work in
the house. They are making their quota of bricks daily. 1 am not slacking
over w o r k i n g in the new h o u s e . Likewise, I a c k n o w l e d g e the
communication which my lord has made.
From Caminos 1954:188
1 am staying at Qenqen-en-to, 64 unequipped, and there are neither men to
make bricks nor straw in the neighborhood....
c. Rations for Workers and Soldiers
From Caminos 1954:491
The scribe Kawiser greets his lord the scribe Bek-en~Ptah. In life,
prosperity and health! This letter is for my lord's information, . . . Another
message to my lord: 1 have received the letter which my lord sent to (me)
saying: "Give corn-rations to the soldiers and the 'Apiru 6 5 who are dragging
stone to the great pylon of [the house of] Rameses-Mianrtun 66 - life,
prosperity and health! - 'Beloved of Ma'at' 67 which is under the authority
of the chief of the Medjay^ 8 (called) Amon-em-one." 1 am giving them
their corn-rations every month according to the manner which my lord told
me. . . ,

61
Sometimes equated with Sukkoth, the first station of the Exodus; cf. Exod,
12:37. See H e k k 1965.
62
I.e v Biblical Pithom? Ibid, and Uphill 1968^69,
63
Meaning uncertain,
^Le., "the curse of the land."
65
A social stratum of "displaced persons" sometimes equated with the Biblical
Hebrews; see Hotter© 1972, Grcenberg 1970,
^I.e., mer-Amon, beloved of Amon.
67
An epithet of Ramcses II; also the name of a royal palace.
m
Or Madjoi, mercenaries from south of Egypt,

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Selections from Ancient Near Eastern Literature 135
SELECTION 20
The Admonitions of Ipuwer Exodus 7:14-11:10
(cf. Psalm 78:44-51;105:28-38)
After Bell, 1971:12f. and 441 f.; cf. Plant 1981:444 = 1983:92.
The Nile overflows, yet none plough for it. Everyone says: "We do not know
what will happen throughout the land," Indeed, women are barren and
none conceive. Khnum^ fashions (men) no more because of the condition
of the l a n d . , , . Hearts are violent, plague is throughout the land, blood is
everywhere. . ., many dead are buried in the river, the stream is a
sepulchre and the place of embalming has become a s t r e a m . . . . The river
is blood, yet men drink of it. Men shrink from (it) as human, and thirst after
w a t e r . , , . Crocodiles (sink) down because of what they have carried off, for
men go to them of their own accord. 70 It is the destruction of the l a n d . , , .
Men are few, He that lays his brother in the ground is everywhere. The
desert is throughout the land, the nomes 7 1 are laid waste, Barbarians from
outside have come to Egypt, there are really no Egyptians 72 anywhere. 7 3

SELECTION 21
The "Israel Stela" of Merneptah Exodus 15:12-16
From Winton Thomas 1958:139; cf, ANET 378; above, Ch. V# p. 51, n. 26,
The princes lie prostrate, suing for peace. 74
Not one lifts his head among the Nine Bows, 75
Destruction for Tehennu! 76 Hatti 7 7 is pacified;
Canaan is plundered with every evil;
Ashkelon is taken; Gezer is captured;
Yanoam is made non-existent; 78
Israel lies desolate; its seed is no more;

69
See above, at Selection 7, note 16,
70
i.e v they commit suicide,
provinces.
^Literally; people.
73
The conditions reflected in this text are dated to the Second Intermediate
Period (ca. 17th century B.C.E.) by van Seters 1966:103-120, to the First
Intermediate Period (ca, 2100 B.C.E.) by most other authorities.
74
Litcrally: saying SLM (the Canaanite word for peace is used here).
75
Traditionally the principal enemies of Egypt, though the particular roster that
follows here lists only eight, See Uphill 1967,
76
Libya.
^ T h e Hittite empire in Anatolia.
78
Cities on the southern coast, the central high lands, and the northern Jordan
respectively.

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136 The Book of the People
79
Hurra has become a widow for Egypt;
All the lands in their entirety are pacified.
Everyone who was a nomad has been curbed by King Mer-ne-Ptah. 80

SELECTION 22
M
A Mare in P h a r a o h s Charfotry" 8 1 Exodus 15:1-5
From the biography of Amon-em-heb, ANET 241; cf. Pope 1970 and 1977:336-
341,
Then, when the prince of Kadesh 8 2 sent out a mare which [was swift] on her
feet arid which entered among the a r m y , ^ 1 ran after her on foot, carrying
my dagger(?), and 1 (ripped) open her belly. I cut off her tail and set it
before the king. Praise was given to god for it. He gave joy, arid it filled my
belly, jubilation, and it imbued my body. His majesty sent forth every
valiant man of his army, to breach the new wall which Kadesh had made, 1
was the one who breached it, being the first of every valiant man, and no
other did it before me.

SELECTION 23
T h e T h e m e of D i v i n e Exaltation Exodus 15:17-21
T h e Exaltation of Inanna (cf. Psalm 136)
From Hallo and Van Dijk 1968:31^33; cf, ANET 581 f,84
That one has not recited as a "Known! Be it known!" of Nanna, 8 5
that one has recited as a "Tis Thine!"; 86
That you are lofty as Heaven - be it known!
That you are broad as the earth - be it known!
That you devastate the rebellious land - be it known!
That you roar at the land - be it known!

79
Syria-Palestine as a whole,
80
Successor of the long-lived Rameses II at the end of the thirteenth century
B.C.E
81
Cf, Song of Songs 1:9: 'To a mare in pharaoh's chariotry would 1 compare you,
my darling." For another Egyptian analogue to this verse, cf. ANET 469 and
note 9.
82
Kadesh was the great Syrian stronghold on the Orontes River. Amon~em-heb
here claims credit for helping Tothmose III conquer it in his forty-second year
(1438B.CE).
83
In order to stampede the stallions of the Egyptian chariotry.
m
¥or a free adaptation, see Barnstone 1980:7.
fo
The Sumerian Moon-god, patron deity of the city of Ur.
^ h e s e refrains characterize "magnificat's" such as the one that follows.

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Selections from Ancient Near Eastern Literature 137
That you smite the heads - be it known!
That you devour cadavers - be it known!
That your glance is terrible - be it known!
That you lift your terrible glance - be it known!
That your glance is flashing - be it known!
That you are ill-disposed toward contentiousness (?) - be it known!
That you attain victory - be it known!
That one has not recited (this) of Narrna, that one has recited it as a "Tis
Thine!"
(That) oh my lady, has made you great, you alone are exalted!
Oh my lady beloved of Heaven, I have verily recounted your fury!

SELECTION 24
The Theme of Divine Exaltation Exodus 15:17-21
The Exaltation of Marduk
From "The Babylonian Epic of Creation" (eriuma eliS) VI47-58; cf. ANET 68.
The Anunnaki87 opened their mouths
To Marduk their lord they themselves spoke:
"Now, oh my lord, that you have brought about our deliverance,
What is to be (the token of) our gratitude before you?
Come, let us construct a throne-dais m whose name will be called
The cella is verily our overnight resting-place, let us rest in its midst.'
Come, let us set up a throne-dais, a cult platform (in) its place.
When we finish (the work), let us rest in its midst!"
Marduk, when he heard this,
Like the day his countenance lit up greatly:
"Go arid build Babylon whose construction you requested!
Let its brickwork be fashioned, call it the throne-dais!"

87
I,e,, the (great) gods collectively,
88
Or: sanctuary.

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138 The Book of the People
SELECTION 25
Covenant Formulas 89 Exodus 23:22
a. From the Hittite treaty between Shuppiluliuma of the Hittites (ca. 1375-1335
B.C.E.) and Hukkana of Azzi-Hayasha in northeastern Anatolia; cf. Fensham
1963:135.
And whoever is evil against the Sun,90 is considered evil against you. If he
is an enemy to the Sun, he shall be an enemy to you.
k
b. From the Akadian treaty between Shuppiluliuma and Niqma-Addu of
Ugarit.91 Cf. Fensham 1963:136f. and below, Selection 26.
To the enemy of my lord I am hostile, (and) with the friend of my lord (I
am) friendly.
c. From the Hittite (and Akkadian) treaty between Shuppiluliuma and Aziru of
Amurru92; cf. ANET 529f.
He who (lives in peace] with the Sun shall live in peace also with you. But
w
he who is an enemy of the Sun, shall also be an enemy [ ith you).
d. From the Hittite and Akkadian versions of the treaty between Murshili of the
Hittites (ca. 1334-1306 B.C.E.) and Ouppi-Teshub of Amurru;92 cf. ANET 203-205.
y
With my friend you shall be friend, and with my enemy ou shall be
enemy.
e. From the Hittite treaty between Muwatalli of the Hittites (ca. 1306-1282 B.C.E.)
and Alakshandu (Alexander) of Wilusha.93 Cf. Fensham 1963:136.
As he (is) your enemy, so too (is) he the enemy of the Sun. As he (is) the
enemy of the Sun, so too he shall be your enemy.

SELECTION 26
A Suzerainty Treaty Exodus 34:10-27
From the treaty between Shuppiluliuma of the Hittites and Niqma-Addu of
Ugarlt; cf. Nougayrol 1956:40-46, Kaiser 1983a:133f. In Akkadian and Ugarltic.
Thus (says) the Sun94 Shuppiluliuma, the great king, the King of Hatti, the
warrior: When all the kings of Nuhashi and the king of Mukush were at
war with the Sun, the great king, their suzerain, but Niqmaddu king of
Ugarlt was at peace and not at war with the Sun, the great king, his

89Cf. in general Weinfeld 1976:390f.

901.e., the king of the Hittites.
91A major seaport on the north Syrian coast.
92-fhe territory around J<adesh, for which see above, Selection 22, note 82.
93In southwestern Anatolia.
94See above, Selection 25, note 90.

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Selections from Ancient Near Eastern Literature 139
suzerain, and the kings of the land of Nuhashi and the king of the land of
Mukish pressured him and said as follows: "Why are you not with us at war
against the Sun?" But Niqmaddu did not want hostilities with the SUE, the
great king, his suzerain, and the Sun, the great king, realized the loyalty 95
of Niqmaddu, and now Shuppiluliuma the great king, the king of Hatti,
had made a treaty with Niqmaddu king of Ugarit with the following
terms: 9 6 (There follows an elaborate list of tribute (mandaiiu) to the king,
Ms family and his high officials.) And the Sun, the great king, has realized
the loyalty 9 5 of Niqmaddu and when the latter came, he threw himself at
the feet of the Sun the great king his suzerain. And (so) the Sun the great
king his suzerain has given Mm this treaty as set forth. As to the provisions
which are recorded on this tablet, verily the Thousand Deities know
(them). The heavenly Shanrtash, Ad ad of Arinna, the heavenly Adad, (and)
the Adad of Hatti verily will know (anyone) who changes the provisions of
this tablet, 97

SELECTION 27
The Ox That Gored Exodus 21:28-32, 35f.
a. From the Laws of Eshnunna, 9 8 paragraphs 53-55; cf, ANET 163; Piaut
1981572-5 = 1981:264-8; Kaiser 1982:38; above, p. 58 n. 56.
(53) If an ox gores an(other) ox and causes its death, both ox owners shall
divide (between themselves) the price of the live ox and the equivalent of
the dead ox. (54) If an ox is known to gore habitually and the authorities"
have brought the fact to the knowledge of its owner, but he does not have
his ox dehorned(?), and it gores a man and causes (his) death, then the
owner of the ox shall pay two-thirds of a pound 1 0 0 of silver. (55) If it gores a
slave and causes (his) death, he shall pay 15 shekels of silver,
b. From the Laws of Hammurabi, §§250-252; cf, 176; Kaiser 1982:72.
(250) If an ox, while it is walking along the street, gores a man and causes
(his) death, that case is not subject to claim. (251) If the man's ox is known

93
A technical term for "recognize as a legitimate vassal" or the like.
96
According to Moran 1985:179f., what follows is a covenant of grant rewarding
the loyal vassal (or servant) as in the Biblical tales of Noah, Abraham,
Phinehas, Caleb and David.
97
Cf. Plaul 1981:528 = 1983:211 for excerpts from another suzerainty treaty,
98
An independent city-state on the Diyala River (a tributary of the Tigris River),
ultimately conquered by Hammurapi of Babylon,
"Literally: ward, quarter (of a city), i.e., the judicial instance of first resort.
100
Literally: mina (Akkadian: manu) (ca, 480 grams), equal to 60 shekels, hence
(here): 40 shekels.

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240 The Book of the People
101
to gore habitually, and his authorities have brought to his knowledge the
fact that it is wont to gore habitually, but he did not plait its horns (or) tie up
his ox, and that ox gores a free man 102 and causes his death, he shall give
one-half pound of silver,103 (252) If it was the slave of a man, he shall give
one-third pound of silver.104
c. From the Royal Archives of Mari; cf, Birot 1974 No. 17; Artzi 1980,
To my lord (Zimri-Lim, king of Mari) speak: thus (says) Yaqqim-Addu
(governor of Sagaratum) 1te your servant. Concerning Ili-Shakim the dam-
builder - 1 had previously drawn the attention of my lord to the matter as
follows; "In the past, he sent [1 pound of silver] to my lord," This money my
lord did no[tJ accept so} I said [to] lli-Shakim as follows; "How could you
send my lord (just) one po[und] of silver]?" So he went and added one
(more) pound of silver and promised me two pounds of silver as a result of
which I spoke to my lord as follows: "May my lord accept those two pounds
of silver and release this man." But my lord commanded me as follows;
"He must not give (just) two pounds of silver. As compensation for his
(negligent) manslaughter let him pay five pounds (as) ransom for his life
and then release him!" (The letter continues with elaborate provisions for
raising the necessary funds.)
d. From the Archives of Nuzi; cf, Chiera 1934 No, 341; Hallo 1967b:64, n.l;
Finkelstein 1981:21, n. 5,
Taia the ox herd of Tehlp-Tilla - he injured one ox. Said Taia; "His fellow-
(ox) injured (this) ox out on the range." But the judges said to Taia; "Bring
your witnesses to the effect that his fellow-(ox) injured (him) on the range."
Taia said "1 have no witnesses." The judges said; "(It is) you who injured
him. Pay the equivalent of the ox." Tehip-Tilla won the lawsuit and (the
judges) ordered Taia (to pay) one ox (out) of (his) own herd.106

101
Literally: ward, quarter (of a city), i.e., the judicial instance of first resort.
102
Literally: the son of a man. Compare Spanish fidalgo, "someone of
importance," literally: "son of someone" (courtesy Joyce Mann).
103
I.e., 30 shekels.
104
Le., 20 shekels.
1Cb
A city, perhaps on the Habur River (a tributary of the Euphrates River),
subject at this time to the kingdom of Mari on the Euphrates.
106
Or: (out) of (his) own funds (Akkadian sukullu; cf. Hebrew segulla a n d
Greenberg 1951; Levine and Hallo 1967:52.

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Selections from Ancient Near Eastern Literature 141
SELECTION 28
A H e b r e w Letter-Prayer from the Time of Josiahf?) Exodus 22:25f.
After Pardee 1978;36f.; cf. ANET 568 and the original edition of Naveh 1960;
Talmon 1964; Kaiser 1983b;249f.
May the official, my lord, hear the plea of his servant. Your servant is
working at the harvest. Your servant was in Hasar Asam. 1 0 7 Your servant
did his reaping, finished, and stored it a few days before stopping. 1 0 8
When your servant had finished reaping and had stored it a few days ago,
Hoshayahu son of Shobay came and took your servant's garment. When 1
had finished my reaping at that time, a few days ago, he took your servant's
garment. All my companions will testify for me, all who were reaping with
me in the heat of the sun (?) - they will testify for m e that this is true, I am
guiltless of any in[fraction. So please return] my garment. If you 1 0 9 do not
consider it an obligation to retur[n your servant's garment, then please
have pity] upon him [and return your servant's garment] (from that
motive). You must not remain silent (?) [when your servant is without his
garment].

SELECTION 29
Arad Ostraca and Seals (cf, 1 Chronicles 24)
a. Aharoni 1966a; cf. Mem, 1969:29;1973; ANET 569; Kaiser 1983b:252.
To my lord, El-yashib: 110 May YHWH ask for your well-being! Arid now:
Give to Shemar-Yahu half an aroura (of land) 1 1 1 and to the Korosite 112 you
shall give a quarter aroura. 1 1 1 And regarding the matter which you
commanded me - it is well. 113 He is living in the house of YHWH.
b. Aharoni 1966a; cf, ANET 569; Kaiser 1983b:252.
To Nahum, arid now: Come to the house of El-yashib the son of Ish-
Yahu 1 1 4 and you shall take fr[om him] 1 measure of oil and send it to [mc]
quickly and seal it with your seal,

107
A place name, otherwise unknown.
108
Or; (the) Sabbath,
109
Literally: the official.
110
Cf. I Chronicles 24:12f m a list of Aaronides,
111
Interpreting the Egyptian hieratic numerals with Albright, ANET 569 and
Aharoni 1966b.
112
Cf. Keroz, a family of temple servants; Mazar 1965,
113
Literally: peace (SLM). Albright vocalized as a personal name, Shailum.
114
Cf, I Chronicles 24:21, 25 (Aaronides). But Albright vocalizes as Osh(i)-Yahu
and identifies with Josiah (Y e osh-Yahu) # king of judah.

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142 The Book of the People
(Reverse)115: On the 24th of the month, Nahum gave oil by the hand of the
Kittite, 1 (measure).
c. Aharoni 1969:29 and Fig. 45
Belonging to El-yashib son of Ish-Yahu.114
d. Aharoni 1968:29.
MRMWT (Meremoth)tt6
�ijR (Pashhur)117

SELECTION 30
Daily Ritual of the Temple of Amon-Re at Karnak Leviticus 16:12
Translated from Moret 1902: 15-20; cf. ANET 325 with n. 3.
Utterance for118 taking the censer: words to be spoken: Hail to you, (censer
of the gods) who are in the entourage of Thoth. My two arms are on you
like those of Horus, my two hands are on you like (those of) Thoth, my
fingers are on you like (those of) Anubis, chief of the divine pavilion. As for
me,119 I am the living slave of Re, I am the priest,120 for I have purified
s
myelf. My purifications are those of the gods. The king makes the offering
because I have purified myself.
Utterance for putting the bowl of the censer on its arm: words to be spoken:
Hall to you, bowl of the censer of the field of Mendes, the area of Abydos. I
have purified myself with the Eye of Horus so as to conduct the rites with
you. I am purified for Amon in the company of his circle of gods. The kin:g
makes the offering because I have purified myself.
Utterance for putting the incense on the fire: words to be spoken: To the
soul of the East, the Horus of the East, to Ka-Mutef who is in the sun-disc,
to the Uraeus121 who shines from his two eyes, to Re-Har-akhti, 122 the great
w
god who rules the t o southern halves of heaven from wing to head.•.•

115Jn different handwriting.

116A priestly name in Ezra and Nehemia.
111A priestly name in Jeremiah and elsewhere; cf. above, ch. VII note 40.
1180r: chapter of.
119The censer itself, like other cult-objects, is considered divine.
120Litera11y: the pure one.
1 2 1 Toe sacred asp, worn on the headdress of deities and pharaohs. Or read
nr3w, the ibex?
122Literally: Re of the Horizon.

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Selections from Ancient Near Eastern Lilerature 143

SELECTION 31
Offerings to the T e m p l e Gates at Or Leviticus 2:4
Adapted from Levirte and Hallo 1967.
pea crushed emmer barley
lour lour flour groats

[15 16 1/6 p — — ^ ^ _ _ _ _ _ _ _ _ _
2
10 the inner bolt of Ekishrtugar *
10 the inner bolt of the upper court
10 for the thick loaf 125
5 1/6 for the inspection offering, at the place of
inspection rite of the inner bolt j
2
60 meal offering of the principal (temple)
court and outside of it
(subtotal) 110 16 1/3 festival of the N e w Moon
(subtotal) 110 16 1/3 festival of the seventh d a y (first crescent)
(subtotal) 16 1/3 festival of the fifteenth day (full moon)
f 1 for thin bread
[ 1 for (bread and) "marmalade"
I ] sprinkling and inner bolt of Ekishnugat
I ] inner bolt of principal (temple) court and
outside of it
(sub-total) 37 22 [festival] of the twenty-fifth day (last
crescent)
[38 23 1 offering (?)] of the twenty-seventh [day]
2 for (bread and) before
marmalade with butter Enki and
Dam gal- a t
2 for the young (?) of the
nunriar 27 t w i l i g h t
fish
3 for the inner bolts before
Asal-
2 for thin bread
luhi128
2/3 for (bread and)
"marmalade"
(continued)

123
A11 entries are in qu = ± 1-1 / 2 pints,
124
The temple complex at Ur,
125
Cf, below at Selection 53, note 199,
126
Cf. CAD s.v. edadu.
127
Orte of the ranking deities of the Sumerian pantheon, and his consort,
128
A Sumerian deity often equated with the Babylonian Marduk.

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244 The Book of the People

| 4 0 10 for thin bread

2 for (bread and) before
"marmalade" with butter Enki and
2/5 for the emmer mill Damgal-
mmna
[ 2 for the inner bolts

|T 2/3
for thin bread
for (bread and)
before at
Asalluhi night
"marmalade" with butter

|ir 1 for baked bread before

Enki and
Damgal-
rtimra
_ 364/3 2^2/5 Pi (grand total) [132] 1/15 regular
[allotment for meaisj

SELECTION 32
Old Babylonian Prayer of the Divination Priest Cf, Lev. 1-11
Adapted from Goetze 1968:25^27,11.1-33; YOS 11:22,
(1) Oh Shamash! 1 am placing in my mouth pure cedar (resin), 1 am
wrapping it for you in the locks of my hair; 1 am placing for you in my lap
thick-leaved cedar (resin). I washed my mouth and my hands, 1 wiped my
mouth with thick-leaved cedar (resin), I wrapped pure cedar (resin) in the
locks of my hair, 1 envelop for you the thick-leaved cedar (resin), Being
now clean, to the assembly of the gods I shall draw near for judgment.
(2) Oh Shamash! 1 am placing pure cedar (resin) in the incense of your. , . ,
Let the fragrance linger! Let it bring here the great gods. (3) Oh Shamash! 1
bring you (a) water from the Tigris and the Euphrates (b) a gift. Select pure
water for the emmer flour! (4) Oh Shamash! 1 bring you the tribute of
lordship which in the . . . of the gods 1 shall present for you. (5) Oh
Shamash! 1 bring you seven and seven swrcet cakes129 of which the dividing
lines (?) are crossed (?) for you. (6) Oh Shamash! 1 bring you the plenty of
the gods, the glory of Nisaba. (7) Oh Shamash! I made Me down for you the
plenty of the gods, the glory of Nisaba. (8) Be seated, valiant Shamash? Let
there be seated with you the great gods: Anum the father of heaven, Sin
the king of the (lunar) crown, Nergal the lord of the weapons, Inanna the
lady of battle - let (them) be seated with you!

129
Cf, above, ch.Vl note 9.

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Selections from Ancient Near Eastern Literature 145

Refrain 1 3 0 (a) Oh Shamash lord of judgment, oh Adad lord of ritual acts

and divination, (b) you who are seated on golden chairs^ you who are eating
from plates of lapis, you will descend here and eat, you will be seated on
the chair and pronounce j u d g m e n t (c) In the ritual act 1 prepare, in the
extispicy 131 1 perform, put you truth. 132

SELECTION 33
Ritual Against Fungus Leviticus 14:33-57
(a) From Caplice 1974a:18f.; 1971:144f., cf, Mem 1974b:343-349,
"If there is fungus (kaiarru) in a man's house, on the outer north wall, the
owner of the house will die and his house will be scattered," 133
To avert the evil, you make six axes of tamarisk wood and scrape away
(some of) the fungus with them. You sweep with a datepalm branch from
the north (side of the tree), You gather it into a reed basket. You incense it
with a torch and place mud and gypsum on it, and its evil will be
dissipated. You recite "Ea performed (the incantation), Ea undid (the evil)."
On that day the owner of the house slaughters a red male sheep before
ishum, reciting "May Ishum receive this." You place the head and hocks in
beer and bury them at the outer gate. You have that man stand over them.
You throw holy water over him, and recite as follows: "Enuru-incantation:
pure river, clean river, water of the pure Tigris, the clean river, joined with
(water from) the abyss! Tigris, mother of the mountain land! 134 May he be
pure as heaven! May he be clean as earth! May he be bright as the midst
of heaven! Let the evil tongue stand aside! Be conjured by heaven, be
conjured by earth!" You throw that holy water over him, and its (the
omen's) evil will be dissipated.

(b) After Oppenhcim (1967) 167 (No, 110) = ABL 367.

To the king, my lord (Esarhaddon): Your servant Nergal-sharrani.

130
The refrain is repeated in whole or in part after each section of the prayer as
follows: (a) after sections 1 and 3-6, (b) after sections 3-5, (c) after sections 1-8.
131
Le., divination by means of the entrails (exta) of the sacrificial animal.
n2
kUtam suknam; cf, hdbah Mmim in I Sam. 14:41 and Tsevat 1964:78-84.
133
This is certainly a quotation from an omen series, presumably from the
twelfth tablet or chapter (now lost) of the series summa alu [If a city (is built on
a height)"], the "terrestrial omen" series, so called to distinguish it from the
series devoted to astrological omens,
i34p o r a n e a r ] y forerunner to this incantation, see now YOS 11:48. The
seemingly odd notion that the Tigris is mother of the mountains or foothills
instead of vice versa is found there and in Sumcrian mythology, w r here it is
enshrined in Lugalbanda 1 for which see Hallo 1983b:174 and 177, comments to
line 259, It surfaces again in the Akkadian myth of Anzu (111. 20-24; cf, ibid,).

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146 The Book of the People

Good health to Your Majesty! May the gods Nabu and Marduk bless Your
Majesty.
There exists an apotropaic prayer 1 3 5 and also a ritual for that special
kamunu-fangus which has appeared in the inner court yard of the temple
of Nabu, and the katarru-fungus on the wall of the central storehouses,
Adad-shumi-usur 1 3 6 will perform it tomorrow morning, He should perform
it several times.

SELECTION 34
Hittite Scapegoat Ritual Lev* 16
Gurney 1977:48.
If the king has been fighting the enemy and returns from the enemy
country and out of the enemy country a pestilence comes and afflicts the
people - they drive in a bull and a ewe - these are both from the enemy
country - they decorate the bull's ears with earrings and (fasten on it) red
wool, green wool, black wool, and white wool, and they say: "Whatever has
made the king red, green, black, or white shall go back to the enemy
country." . . . He also says: "Whatever god of the enemy country has
caused this pestilence if it be a male god, 1 have given thee a lusty,
decorated bull with earrings. Be thou content with it. This bull shall take
back the pestilence to the enemy country." And he does the same with a
decorated ewe if it be a female deity.

SELECTION 35
Protestation of Guiltlessness Cf. Lev. 19
Rossiter 1979:91-96. Cf, ANET 34f; Bcyerlin 64.
. . . I am not a doer of wrong to men
1 am not one who slays his kindred
1 am not one who tells lies instead of truth
I am not conscious of treason
1 am not a doer of mischief
I do not exact as the first fruits of each day more work than should be done
for me
My name does not come to the bark of the god who is at the helm
I am not a transgressor against the god
I am not a tale-bearer

135
I.e,, namhurbi,
136
For this high official see Deller 1969.

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Selections from Ancient Near Eastern Literature

1 am not a detractor
I am not a doer of that which the gods abhor
1 hurt no servant with his master
I cause no famine
1 cause not weeping
I am riot a murderer
1 give no orders for murder
etc. etc. 1 3 7

SELECTION 36
Counsels of Wisdom 11. 21-44 Cf. Lev. 19:16 and 18
Adapted from Biggs, ANET 3 595, based on Lambert 1960:99401; earlier version
byPfeiffer,ANET 2 426L
Do not talk with a talebearer. 138
Do not consult with . . . an idler, when, because of your good qualities, you
should be made into an example (?) for them, Then you will reduce your
own work, forsake your path, arid let your wise, modest opinion 1 3 9 be
perverted. Let your mouth be restrained and your speech guarded; (that)
is a man's pride - let (the speech of) your lips be very precious. Let
indolence and slander be an abomination for you; utter nothing
derogatory, no unsubstantiated opinion. A talebearer is himself held in
disrespect,
Do not set out to stand around in the assembly, Do not loiter where there
is a dispute. For in the dispute they will have you as an observer (?). Then
you will be made a witness for them, and they will involve you in a lawsuit
to affirm something that does not concern you. In case of a dispute, get
away from it, disregard it, A dispute is a concealed(?) pit, a strongC?) wall
which falls down upon its foes. It brings to mind what one has forgotten
and convicts 1 4 0 a man, Do not return evil to your adversary; requite with
kindness the one who docs evil to you, maintaining justice for your enemy,
be friendly to your e n e m y , . . .

137
The deceased now addresses each of the 42 divine jurors by name a n d / o r
epithet (omitted here),
138
Or "jokester" (epis namuti)
139
Of "self, personality." Cf, Lambert and Millard 1969:153 ad I 223.
140
variant; "destroys"

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148 The Book of the People
SELECTION 37
Laws of Adultery Lev. 18-20, esp. 20:10
(1) Laws of Ur^Nammu §§6f(l). CANET 524 §§4; Yildiz 1981; Kaiser 1982:20).
If the wife of a young (?) man has not consummated her marriage, 1 4 1 and
a(nother) man proceeded by force and deflowered her, one shall slay that
male. If the wife of a young mart of her own inclination follows after
a(nother) man and he sleeps in her lap, one 1 4 2 shall slay that woman, (but)
set that man free.
(2) Laws of Eshnunna §§27f. (ANET 162; Kaiser 1982:35f.).
If a man takes a(nother) man's daughter without asking the permission of
her father and her mother and concludes no formal marriage contract with
her father and her mother, even though she may live in his house for a
year, she is not a wife. If, on the other hand, he concludes a formal contract
with her father and her mother and consummates the marriage with her,
she is a wife. When she is caught with a(nother) man, she shall die, she
shall not get away alive.
(3) Laws of Hammurabi §§128f. (ANET 171; Kaiser 1982:58).
If a man has consummated marriage with a wife and has not concluded a
formal marriage contract with her, that woman is not a wife. If the wife of a
man is caught lying with another male, they shall bind them and throw
them into the water, If the husband of the wife spares his wife, then the
king may in turn spare his subject.
(4) Middle Assyrian Laws §§13-15; Kaiser 1982:82f.; ANET 181.
(13) When a seignior's wife has left her own house and has visited
a(nother) seignior where he is living, if he has lain with her, knowing that
she was a seignior's wife, they shall put the seignior to death and the
woman as well,
(14) If a seignior has lain with the wife of a(nother) seignior either in a
temple-brothel or in the street, knowing that she was a seignior's wife, they
shall treat the adulterer as the seignior orders his wife to be treated. If he
has lain with her without knowing that she was a seignior s wife, the
adulterer is guiltless; the seignior shall prosecute his wife, treating her as
he thinks fit.
(15) If a seignior has caught a(nother) seignior with his wife, when they
have prosecuted him (and) convicted him, they shall put both of them to
death, with no liability attaching to him, If, upon catching (him), he has
brought him either into the presence of the king or into the presence of the

lit. has not been deflowered,

-van the man (i.e., the husband ??)

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Selections from Ancient Near Eastern Literature 143
judges, when they have prosecuted him (and) convicted him, if the
woman's husband puts his wife to death, he shall also put the seignior to
death, but if he cuts off his wife's nose, he shall turn the seignior into a
eunuch and they shall mutilate his whole face. However, if he let his wife
go free, they shall let the seignior go free.
(5) Hittite Laws §§197f. ANET196; Kaiser 1982:123,
(197) If a man seizes a woman in the mountains, it is the man's crime and
he will be killed. But if he seizes her in (her) house, it is the woman's crime
and the woman shall be killed. If the husband finds them, he may kill
them, there shall be no punishment for him,
(198) If he brings them to the gate of the palace and declares: "My wife
shall not be killed" and thereby spares his wife's life, he shall also spare the
life of the adulterer and shall mark his head. If he says, "Let them die both
of them!" . . , The king may order them killed, the king may spare their
lives.

SELECTION 38
A Babylonian "Jubilee" Cf. Lev, 25
Cf. Finkelstein 1965; Kraus 1977:153.143
When my lord raised high the Golden Torch for Sippar, promulgated a
redress of debts 144 on behalf of Shamash who loves him and made
Taribatum commander of the troops, the judges of Babylon and the
judges of Sippar take their seats in Sippar so that they could tend to the
lawsuits of the citizens of Sippar and read the sale documents for fields,
houses arid orchards, (those) which had become invalid according to the
redress promulgation (and which) they broke.14:> (Lengthy section with
many breaks concerning a parcel of land affected under the preceding), 1
took my tablets to the assembly, Rish-Shamash the Eesident (Governor?)
of Sippar, Kudia the throne-bearer and Sirt-rtadin-shumi the Registrar
inspected my tablets, sealed (them 146 ) and had them sent to Shalim-
tehhushu, to his house, for inspection. Shalim-tehhushu the overseer of
the barbers without hearing my oral testimony broke my tablets in Sippar

143
The text resembles the body of a letter, but lacks the obligatory salutation so
it may be a literary rather than an archival document.
144
This is the technical sense of mtsaruf cognate of Hebrew mesar, misor) and
like the latter also meaning "justice (in general)."
14a
Since the documents were written (in cuneiform) on clay tablets, "breaking
the tablets" had the same legal force (and idiomatic connotations) as our
"burning the mortgage."
146
Le., affirmed them.

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150 The Book of the People
147
in his inn - or so they said to me. 1 was depressed, I took the fragments
of my tablet from his house arid showed them to Rish-Shamesh, Kudia and
Sin-nadln-shumi who said - "What can we say to an overseer of barbers?" I
appeal to you by God. Let my lord decide in my favor148 in the case of the
tablets which were broken without judges or the principal party! Let all of
Sippar see that the weak is not handed over to the strong in the presence
of my lord arid for the strong to oppress the weak149 (is not tolerated],

SELECTION 39
Tukulti-Ninurta Epic col. v. ff. 31-41 Numbers
Cf. Mann 1977: 40f.
The lines of battle were drawn up; on the field of strife the battle was
Joined.
A fierce frenzy ensued; the servants trembled
Ashur in the vanguard went to the attack; the fire of annihilation he
kindled against the enemy
Enlil charged into the midst of the enemy, making the flaming arrows
smoulder.
Artu pressed the relentless mace upon the wicked.
The luminary Sin150 imposed upon them the paralyzing effect of battle,
Adad the warrior lowered a hurricane151 over their battle-line,
Shamash, 152 the lord of judgment, dimmed the eyes of the armies of
Sumer and Akkad.
Heroic Ninurta, irst of the gods# smashed their weapons.
And Ishtar beat (with) her skipping-rope, driving their warriors mad.
Behind the gods his helpers, the king in the vanguard of the army began
the battle.

147
Or house of detention.
148
Cf. CAD D 103:4\
149
An allusion to the Prologue of the Laws of Hammurabi; cf, Hallo, in press, at
n.17.
150
Moon.
151
lit wind (and) flood.
152
Sun.

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Selections from Ancient Near Eastern Literature 151
SELECTION 40
In Praise of the City Ramses Cf. N u m b e r s 11:5
ANET 471; cf. Caminos 1954: 7^75, 505
The scribe Pai-Bes greets his lord, the scribe Amen-cm-Opet: In life,
prosperity, health! This letter is for m y lord's information. Another
message to my lord, to wit: 1 have reached Per-Ramses-meri-Amon 153 and
have found it in extremely good condition, a beautiful district, without its
like, after the pattern of Thebes. It was Re himself w h o founded it. The
Residence is pleasant to live in: its countryside is full of everything good,
and it has food and victuals every day. Its ponds have fishes, its pools have
birds, Its meadows are verdant with grass; its banks bear dates, its
melons 1 5 4 are abundant on the sands. The i3ds-plant is a cubit and a half
(high) / arid the carob is like the taste of honey in the d a m p soil. Its
granaries arc (so) full of barley and emmer (that) they draw near to the sky.
Onions and leeks are for food(?), lettuce of the garden, pomegranates,
apples, and olives, figs of the orchard, sweet wine of Ka-Kemet, 1 5 3
surpassing honey, red wedj-fish of the Residence which live on lotus-
flowers, (and other fish), The Shi-Hor 1 5 6 has salt and the Her canal has
natron,...

SELECTION 41
A Ritual Calendar from Ugarit Numbers 7
Cf, Fischer 1970; de Moor 1970: 318^322 (11. M l )
The month of Hiyyar 1 3 7 on the day of the new moon:
a bull and a ram for the goddess 1 3 8 of the Mansion.
On the fourteenth: Ba c al: t w o (loaves of bread) arranged (before the
deity) 159
On the eighteenth, the king, the purifier, washes himself, 160
On the following day (?), sacrificial meat (?) in the pit (?) of Saphon #
Ingots of silver and gold, an offering of two rams for Btbt
A bull and a ram (for) a burnt offering; a bull (for) a peace offering for

1:>3
Cf. above Selection 19, note 66.
lD4
Or: cucumber-beds (Bdnt).
l3a
Lit, the Soul of Egypt, a vineyard in the Delta.
l36
Lit, the Waters of Horus; cf, the Shihor river in Jos. 13:3,1 Chr, 13:5# etc.
1:>7
probably equivalent to Hebrew 'iyyar.
158
Literally Mistress (BCLT).
1D9C
R K M ; cf, the shewbread arranged in two rows in Lev, 24:6; cf. above Ch. VI
note 9.
160
Cf. Lev, 14:1: the priest who performs the cleansing.

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252 The Book of the People
c 161
Ba al; a bird for Saphon. Incense and a ram for Reshep of Bbt.
(The text continues in similar fashion.)

SELECTION 42
Sinuhe in Palestine N u m b e r s 13:23# 27
ANET 19£; cf, Simpson 1972^73: 62f.
Then (Ammi-enshi, the ruler of Upper Rctenu) 162 said to me: "Well, really,
Egypt is happy that it knows that (Sesostris 1) is flourishing. Now thou art
here. Thou shalt stay with me. What I shall do for thee is good."
He set me at the head of his children. He married me to his eldest
daughter. He let me choose for myself of his country, of the choicest of that
which was with him on Ms frontier with another country. It was a good land,
named Yaa, Figs were in it, and grapes. It had more wine than water.
Plentiful was its honey, abundant its olives, Every (kind of) fruit was on its
trees. Barley was there, and emmer, There was no limit to any (kind of)
cattle. Moreover, great was that which accrued to me as a result of the love
of me. He made me ruler of a tribe of the choicest of his country. Bread
wfas made for me as daily fare, wine as daily provision, cooked meat and
roast fowl, beside the wild beasts of the desert, for they hunted for me and
laid before me, beside the catch of my (own) hounds. Many , , , were made
for me, and milk in every (kind of) cooking.

SELECTION 43
The Census at Marf Cf* N u m b e r s 1, 26
ARM 1:42; cf. Sasson 1969:8f.; Speiser 1958, esp. p. 182.
To Yasmah-Adad speak, thus says Shamshi-Adad your father: Yarim-Adad
wrote to me as follows: "I have mustered 1 6 3 the Hanaeans of the pasture
land 1 6 4 and 1 have fixed (at) 2000 (those) who are to march on a campaign
with Yasmah-Adad. Moreover all this contingent is (now) inscribed, by
name, on a tablet," This is what he wrote to me. Do you yourself fix (at) 2000
the Hanaeans of the pasture land who are to go with you, plus a contingent
of 3000. Let La'um and those servants who stand in attendance before you
hear this tablet so that action is really taken in this matter. The population

161
So Gray, UF 11:323 n. 46, Others: a man, or a throat (NP§).
162
Northern Canaan and Southern and Central Syria.
163
PQD; cf, the Rabbinic name of the Book of Numbers.
164
CAD s.v. namu: pasture land on the fringes of cultivated areas as the habitat
of nomads, and its population and flocks. Cf. Heb, NWH.

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Selections from Ancient Near Eastern Literature 153
165
of your district has not been tallied in a long time, and the day of tallying
is long overdue. Moreover, (since) at this moment you cannot tally the
population, you should tally the population as soon as you return. Until
then, furnish replacements of the missing and dead, The contingent, as
much as marches with you, is really (to be) inscribed, by name, on a tablet
(and) clearly assigned (to their units/their fields?), A contingent of 1000
assemble (from) between the two cities (?); moreover assemble a
contingent of 1000 from (among) the Hanaeans, and assemble a
contingent of 600 (from) among the Uprapaeans, the Yarihaeans, the
Yahruraearts and the Amnanaeans. Gather a contingent of 200 here, 300
there, according to the circumstances, and (thus) assemble a contingent of
500.
Together with your personal attendants, 1000 (men) will be enough. By that
time you will have assembled a contingent of 6000. As for me, I will send
you a contingent of 10000 men of the land - (but) whether they are men of
the edge(?!) of the land or men of the land, (in any case) a strong
contingent, an armed contingent. Moreover 1 have just written to
Eshnunna. A contingent of 6000 Eshnunna men will come up. What with
one thing and another, an army of 20000, a mighty contingent, a contingent
which no one will be able to confront.,.

SELECTION 44
A Birth Certificate
YOS 13:192; cd, Finkelstein ibid. pp. 1446,
On the eighth day of the month of Ab in the year that King Samsu-ditana
by the great strength of the gods Shamash and Marduk.. , 166 Amat-
esheshi 167 - in the "New House" of Nani-Street Amat-Bau her mother
gave birth to her. She (i.e., Amat-Bau) is a slave-woman to her mistress
Ruttia the priestess of the god Zababa, She (i.e., Amat-Bau) will fulfill her
obligation (to) the goddess Nana, 168 She will not provoke her mistress

165
tit cleansed, cleared,
166
This is the abbreviated form (full form unknown but probably referred to a
military victory) of the fifth year of the last king of the Hammarapi dynasty, i.e.,
+1621 B.CE.
167
Lit. "Servant-girl of the lunar festival" - a name appropriate at this time tor a
woman bom on the 1st, 7th, 15th, or 25th day of the (lunar) month. Hallo 1977:5-
a168
In light of parallel texts, this obligation probably consisted of "aiding her
mistress to carry out the latter* s function as [a priestess of Nana], by washing
her feet, carrying her chair to the goddess's temple, or providing other services
in support of her mistress's cultic role" (ibid, p. 15),

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254 The Book of the People
Ruttia to rage, (Dated) on the eighth day of the month of Ab in the year
that King Samsu-ditana by the great strength of the gods Shamash and
Marduk,.,,

SELECTION 45
Two Death Certificates
Sollberger 1976:4481
CD One Ulabada died - the son of Ur-shaga swore to it. Via Ur-mes son of
the governor, Month of the festival of the god Dumuzi in the year that
Ibbi-Sin became king (of Ur). 1 6 9 Seal inscription: Lu-Bagara the scribe^ son
of Baza.
(2) One Mandu son of Papa the silver-assayer died - Ningirsu-isha swore
toil.

SELECTION 46
Hittite Instructions for T e m p l e Officials N u m b e r s 18
Goetze, ANET 209; cf. Milgrom 1970:50-59.
You w h o are temple officials, be very careful with respect to the
precinct,. . . Whoever is a temple official, all high priests, minor priests,
"anointed" or whoever else is allowed to cross the threshold of the gods, let
(them) not fail to spend the night in the temple one by one. Furthermore,
there shall be watchmen employed by night who shall patrol all night
through. Outside the enclosure guards shall watch, inside the temples
shall the temple officials patrol all night through and they shall not sleep,
Night by night one of the high priests shall be in charge of the patrols.
Furthermore, someone of those who are priests shall be in charge of the
gate of the temple and guard the temple. . . . Guard the temple very
carefully and do not sleep, (Responsibility for) the precinct shall be divided
among yourselves. He who commits an offense with respect to the precinct
shall be killed; he shall not be pardoned.

169
Le.,±2027B.c.E.

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Selections from Ancient Near Eastern Literature 255
SELECTION 47
Balaam at Deir Alia N u m b e r s 22-24 (Cf, Deut. 23:5fv etc.)
Levine 1981; cf, Mem 1985; Lcmaire 1985; Hackctt 1987 (all with previous
literature),
(1) [This is the inscription of (Balalam [son of Be]or. He 1 7 0 was a divine
seer. And the gods came to him at night, (and they spoke to] him according
to the vision of God. 171 And they said to [Balalam, son of Beor: 'This will the
[...] do in the future. No man has s[een what you have helard."
And Balaam arose on the morrow [and fasted for . . . ] days, and on the
[... th] day [he , . . ] arid he was truly weeping. And Ms people came to him
[and they said] to Balaam son of Beor: "Why do you fast? Why d o you
weep?" And he said to them; "Be seated and 1 will inform you what the
Shad [day-gods have done], 1 7 2 and so / behold the workings of the gods! The
gods have joined forces, and the Shadday-gods have established a
council. 173 And they have said to Sh[agar-and-Ishtar] 174 : *Sew up, cover up
the heavens with a dense cloud, so that darkness, and no brilliance will be
there; concealment, and no bristling light (?), that you may instill dread .,,
[and mu]ch darkness, and never murmur agaittr' (There follows Balaam's
interpretation of the ominous scene just described, his attempt to free
Shagar-and-lshtar 1 7 4 from the destructive power of the divine council, and
God's displeasure with Balaam's "interference." After being taken to the
edge of the netherworld (shfol), Balaam is told:, [You are no longer a man
fit] to know h o w to deliver an oracle to his people. You have been
condemned for what you have said, and banned from pronouncing words
of execration, 173

SELECTION 48
The Bit Marzeactt N u m b e r s 25 (Cf. Amos 6:7; Jer, 16:5)
(1) Ugarit: Pope 1977: 211 (RS. 24258,11.1-4, 946)
El offered game in his house,
Venison in the midst of his palace.
He invited the gods to mess.
The gods ate and drank,

17O
0r, "who was etc," if s can be treated as the Phoenician relative pronoun; cf,
Num. 24:4,
171
Le v EL
172
Restored # in part on basis of Numbers 23:23; 24:4,16,
173
MW C D; cf. above p. 80; for the Divine Council (by other names) in Israel see
Policy 1980.
174
See above, Ch. VIII note 69,
175
QB; cf. Numb 22:11 and passim in 22^24,

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156 The Book of the People
Drank wine til! sated,
Must till inebriated
He prepared and mixed his tripe (?), . . .
c
Ashtart and c Anat arrived.
c
Ashtart prepared a brisket (?) for him,
And c Anat a s h o u l d e r , . .
El sat fin his pljace
El sat in his marzeach.
[El] drank [wi]ne till sated,
Must till inebriated.
(2) Elephantine: Porten 1968:179.
'To H a g g a i 1 spoke to Ashiart about the money for the marzeach, So he
replied to me, namely to Ito, 'Now 1 will give it to Haggai or to Igdal.' Speak
to him that he should give it to you."
(3) The P u n k sacrificial tariff of the temple of Ba'al-Saphon, found at
Marseilles: Rosenthal, ANET 502 (1.16)
Any citizen (?) and any scion (of a noble clan?) and any participant in a
banquet for the god (MRZH *LM) and anybody who shall offer a sacrifice
[. . .J, those men shall make payment per sacrifice as specified in a written
document [ . . , , ] ,
(4) Nabataean inscription on a libation altar (?) from Avdat: Negcv 1967; Porten
1968:181f.
This dam [which was built by X and Y] sons of [Z and his associates] the
members of this marzeach}7^ the marzeach of Dushara, the god of Gaia in
the year 18(?)... of King Rabel, king of the Nabataeans who kept alive arid
saved his people, 177

SELECTION 49
Erra Epic N u m b e r s 25; Dent. 13:1
From Tablet V: 39-cnd (this is the concluding tablet of the series, and the one
most often copied in amulet form to hang on the walls of temples and private
houses as a prophylactic measure). Cf. Cagni 1977:60.
For years beyond counting this hymn to the great lord Nergal 1 7 8 arid brave
Ishum (will recount) that Erra became enraged and made u p his mind to
level the countries and annihilate their populations, that Ishum his
counsellor pacified him and they escaped as a r e m n a n t He revealed it to

176
Reading MRZH* instead of Ncgev's SRWT, with Porten n. 126,
177
I.e v 88c.E.
178
Here presumably = Erra.

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Selections from Ancient Near Eastern Literature 157
the compiler of his composition, Kabti-ilani-Marduk son of Dabibi, at
nighttime and when he recited it in the morning he did not leave out
anything, nor did he add a single line (of his own) to it.179 When Etta heard
it, it was acceptable in his sight. As for lshum his herald ..,. it pleased him.
The gods in their entirety expressed their praise together with him.
Moreover thus spoke brave Etta: "The deity who honors this song - in his
sanctuary let abundance be heaped up! But he who reviles it - let him
smell no incen.se! The king who magnifies my name - let him rule the
(four) corners of the world! The prince who recites the hymn of my bravery
- let him have no rival! The singer who chants (it) shatl not die in the
destruction; to. king and prince his work will be pleasing. The scribe who
learns it shall escape from the land of the enemy, he shall become
honored in his (own) countr y. In the sanctuary where they mention my
name constantly I shall grant wisdom180 to the sages. In the (private) house
where this tablet is placed - even if Etta becomes enraged and the
Seven181 go on a rampage - the sword of destruction will not approach it
and rescue is ordained for it. This song - may it be established forever and
may it endure into eternity. May all the countries hear it; may they praise
my bravery! May all the people of the inhabited world come to know and
magnify my name."

SELEcrION 50
"The 400-Year Stela" Num. 13:22
ANET252f.
Life the Horus: Mighty Bull, Who Loves Truth •..
(Ramses 11).182 His majesty commanded the making of a great stela of
granite bearing the great name of his fathers, in order to set up the name
of the father of his fathers183 (and of) the king Men-maat-Re, the son of Re:
Seti-mer-ne-Ptah,184 enduring and abiding forever like Re every day.
Year 400, 4th month of the third season, day 4, of the King of Upper and
Lower Egypt: Seth-the Great of Strength; the son of Re, his beloved: The­
Ombite beloved of Re-Har-akhte, so that he exists forever and ever....

l79Qn the significance of this line see above, ch. VIII p. 90 and note 4.
180Lit: open their ears.
1 81A group of minor deities who serve as Erra's weapons.
182Here follows the long royal titulary of Ram ses II (ca. 1287-1221 13.C.E.), i.e.,
resumably, the pharaoh of the oppression "who knew not Joseph" (Ex. 1:8).
fi83
1.e., the god Seth, conceived as ancestor of the royal line.
1841.e., Seti I (ca. 1301-1288), the father and predecessor of Ramses II.

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158 The Book of the People

N o w there came the Hereditary Prince. 185 He said: "Hail to thee, O Beth,
Son of Nut, the Great of Strength in the Bark of Millions, felling the enemy
at the prow of the bark of Re, great of battle c r y . . . , Mayest Thou give me a
good lifetime serving thy soul, 186 while 1 remain in thy favor!"
(Rest of text is lost.)

SELECTION 51
Edict of Horemheb Deut. 16:18-20, 17:8-13
Pfliiger 1946; cf. deVaux 1961:154 and 531 (bibliography), Section CI! (left side,
11. 3-7).
1 have sought out people [and looked for officials], discreet and of good
character, knowing how to judge inmost thoughts, 1 8 7 obedient to the
instructions of the Palace, and to the laws of the throne-hall. 1 have
appointed them to judge the Two Lands 1 8 8 to satisfy him who lives in [the
Palace]. 1 have set them in the two great cities of Upper and Lower
Egypt, 1 8 9 with everyone in them, without exception, enjoying the benefit of
his stipends, 1 have put before them precepts and (recorded) laws in [their]
b o o k s . . . , I have taught them the (right) course of life by guiding them to
the truth, and my advice to them was: "Do not associate with other people.
Do not take bribes from others, for that will not turn out well, Remove
yourselves from one w h o . . , , Behold, f anyone] of you who makes common
cause with another shall be for you as one who offends against truth,"
As for the tax in silver, gold [and bronze My] majesty [has commanded] to
rescind it so as to prevent a tax of any description from being collected by
the law courts of Upper and Lower Egypt. But as for any mayor or
prophet 1 9 0 concerning whom one shall hear, "He sits to administer justice
in the law court set u p for administering justice and (yet) offends against
the truth therein" it shall be (reckoned) to him (for) a great capital crime.
For My Majesty has done this to restore the laws of Egypt, in order to
prevent any other injustice from occurring.
, ,, But it is the prophets of the temples, the mayors of the land, and the
priests of the gods who form the law court for him who applies to them, in
order to judge all the citizens.

1fo
Here follow all the official titles and epithets of Ramses II,
18
**I.e., kaf a peculiarly Egyptian concept.
187
Lit.: that wrhich is in the body
188
i.e., Egypt (Upper and Lower Egypt).
189
I.e., Thebes and Memphis respectively
190
hm-ntr, probably a high priestly rank # sometimes borne by the king or
applied to a god as "priest" of another god.

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Selections from Ancient Near Eastern Literature 159

My Majesty has taken great pains over Egypt, in order (to assume) that the
life of its inhabitants may prosper since he appeared upon the throne of
Re, For the law court was set u p over the entire country fto judge every
man living], to hold court in the towns according to the excellent plans of
[My Majesty],

SELECTION 52
The Tithe at Ugarit Dcut. 14:22-29
Heltzer 1976:35-40, 48-51; Salonen 1972:23 and 61 f.
CI) PRU 3:691 = RS 12,276 (11.142) (Salonen p. 23; Heltzer p. 48)

From this day (forward), Niqraaddu son of Ammistamru, king of Ugarit, 191
has given the village of Ahnabbu 1 9 2 to Kar-Kushuh son of Anatiu and (to)
Apapa the princess together with its tithe, 1 9 3 together with its tax, 1 9 4
together with its emoluments. No one shall lay claim to A h n a b b u , . . ,
(2) PRU 3:93 b = RS 16.244 (11.142) (Heltzer p. 49)
From this day forward, Niqmepa, king of Ugarit, 195 has taken ("lifted") the
revenues of the offering tax, and the revenues of fines and the revenues of
the t ippallennu-o f facials as well as the tithes 1 9 6 of the village of Bcra 1 9 7 and
has given them (lit, it) to Entashali the commissioner of Bern for ail the
days of the life of Entashali. No one shall take it away from his possession
(lit. hands),
(3) PRU 3.1461 = RS 16453 (11.143) (Heltzer pp. 50f.)
From this day (forward) Ammistramru son of Nipmepa, 1 9 8 king of Ugarit #
gave the village of E [ . , . lis together with all its wherewithal to Yasiranu son
of Husanu forever (even) to his children's children - his (i.e., the king's
share of the) barley, his beer (usually paid as) its (the village's) tithe, and
the sheep (usually paid as its) tax levied in pasturing belong exclusively to
Yasirartu. The revenues (paid in lieu) of the offering-tax (?) and the
revenues (paid in lieu) of the prerogative to exercise the rights of a "best
man" belongs exclusively to Yasiranu.

191
Presumably Nicimaddu 11, ca. 1360 B.C.E.
192
Or: Uhnappu
l 9 3 W r i t t e E Z A a 1 0 (esretu\
194
Written NIG.KUD.DA (miksu); cf. Hebrew metes in Num. 31:28, 37-41.
195
ca. 1300 B.CE.
19
^mafamru; cf. Hebrew maca§er (Lev. 27:30f.;Num. 18:26etc.),
1
^Literally; "the wells"; cf. Hebrew Be'froi as toponym.
198
Le., Ammistamru II, ca. 1275 B.CE.

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260 The Book of the People
SELECTION 53
Hittite Ritual and Prayer (Cf. Lev, 20;6 # 27;lf:31) Deut. 18:9-12
to Ishtar of Nineveh
Hoffner 1967:392; Moyer 1983:23 (KBo I! 9iv 946)
The diviner says these words, and when they draw h i m / h e r / i t with "thick
bread/* 1 9 9 they fill a kukkubu-vessel200 with water besides. Then in that
place they open up pits, 201 and the diviner with ear-shaped loaves 202 draws
the deity 2 0 3 up from thence seven times, and says, "If anyone - king, queen
(or) prince - has done something and has buried it, I am now drawing it
forth from the ground." Then he proceeds to speak other words of similar
import, and they perform this action just so in that place.

SELECTION 54
Teratoscopy Deut. 18:11
Lcichty 1970:11; Hallo and Simpson 1971:161f. Text: CT 27:45
"If (of) an anomalous birth its feet arc eight (and) its tails two: a prince will
seize universal kingship." 204
That hunter 2 0 3 named Uirtnrtanu 206 tells mc thus: "When my sow gave
birth, (the piglet) had eight feet and two tails," Thus he, 1 have preserved 2 0 7
(it) in salt and deposited (it) in the house. 2 0 8
(Report) of Nergal-etir,

199
I.e„ N1NDA. KUR4, RA = har si. Cf. Hoffner 1974 s.w.; Levine and Hallo s,v.;
Hebrew halot (Lev. 2:4), See above, Selection 31.
200
A small container of metal, glass or clay serving as a perfume vial, libation
jar and drinking flask (CAD).
^ a p e ; cf, Hebrew 6b.
202
On these see Hoffner 1974:159-161 who compares the oznei haman eaten at
Purim.
203
Or: the spirit of the deceased ??
204
This is a quotation from Chapter (lit. tablet) XV of the canonical omen series
called (from the beginning of its most common entry) "If an anomalous birth
(summa izbu)."
weaver; see CADM s.v. mahisu,
206Written U^DA-nu.
^ L i t laid to rest,
208
lt is not d e a r whether this is a further statement of Ummanti or of Nergal-
etir.

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Selections from Ancient Near Eastern Literature 161
SELECTION 55
Sumerian I n c a n t a t i o n - H y m n to Ninurta Deut. 19:1-13
Cohen l975:30Lm
11.88-10
Hero of the house of refuge! The house dedicated to you on the battle-field
by the cities of all the countries, the "wide house of the protective
d e i t y / ' 2 1 0 . . . the far-off forest whose front extends widely, (for) the king
whose confinement is in (with) it - verily it is the "wide house of the
protective d e i t y / the forest is a far-off ship moored in a foreign land, on
any man who is confined to it - that person who in his own surroundings 2 1 1
any man could cut him down - it is the "wide house of the protective deity."

SELECTION 56
Hittite Laws Deut. 21:1-9
After Goetze, ANET 189:6; cf. Friedrich 1959:14f.:6; 50f.:4; Hoffner, 1969:39f;
Kaiser 1982:98.
If a person, man or woman, dies 2 1 2 in another (?) town, he on whose
property h e / s h e dies 2 1 2 shall set aside 100 cubits (?) of his property and he
(the heir?) shall receive it.
(Later version:) If a man dies 2 1 2 on the field (or) fallow 213 of another man,
in case he is a free man, he shall give field (and) fallow, 213 house (and) 1
1/2 pounds of silver, In case it is a woman, he shall give 3 pounds of silver.
But if there is no other man's field (and) fallow, 2 1 3 a distance of three
leagues in one direction and a distance of three leagues in the other
direction (shall be taken) and whatever village is found to fall within it, he
(the heir?) shall take those. If there is no village (within the area), he
forfeits (his claims).

209
Incipit according to the literary catalogue published by P, Michalowski, Or,
Ant 19 (1980) 265^268 (entry 7),
210
Suin, e-dagal-"lamma - the name of the sanctuary.
211
Lit., village: e-durii5 (Akk. eduru, kapru), identifies also the area around a city
or village.
212
Probably meaning: "if h e / s h e is killed."
213
Or: a ericultural district (A.GAR).

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162 The Book of the People
SELECTION 57
Hair and Fringe Cf, Pent, 21:10-14
(a) Karana letter regarding illness. After PaJley 197S:64f.
Speak to Iltani, thus says Aqba-hammu. Concerning the hair and fringe of
the young man which you sent to me, I took the omen with respect to the
hair and fringe and the omen was favorable. It thoroughly vindicated (?)
the young man who was overcome by the "hand of God.f*214 There is no
guilt (on him). And one (other) young man here who was overcome by "the
hand of God" - there is no guilt on him. He is simply one who was
overcome by the "hand of God," (This) young man is (also) vindicated (?).
(b) Mari Letter Regarding Prophecy
Moran 1969:38-40; ANEP 631; cf. Sasson 1983:286^289 (ARM 10:50).
Speak to my lord, thus says the lady Adad-duri your maid-servant. Since
the fall of your father's house 1 have not seen this dream. These then were
my signs (as) of old, In my dream 1 entered into the temple of Bclet-
ekallim 215 and Bclet-ekallim was not seated nor were any of the statues
which are (usually) in front of her present.216 Then I looked and wept
ceaselessly. This dream of mine was in the evening-watch. 1 again
(dreamed) and Dada# the priest of Ishtar-pishra,217 was officiating in the
gate of Belet-ekallim and a strange voice was crying this over and over,
saying: "Come back oh Dagan, come back oh Dagan."218 It was saying this
over and over. Secondly, the female ecstatic arose in the temple of
Annuniturn, 219 saying as follows: "Zimri-Lim^220 do not go on campaign!
Stay in Mari! Then 1 myself will take the responsibility!" Let not my lord be
negligent in guarding his person. I myself hereby seal my hair and my
fringe and send (them) to my lord.

214
An illness.
2lD
Lit, "Lady of the Palace/' a goddess.
216
The reference is to the cult-statue of the goddess (identified by her divine
name) and the votive statues of her worshippers, described as statues. Cf. Hallo
1983c, esp.n. 68.
217
A local goddess of Mishlan, a town near Mari; cf, Edzard, RA1 15 (1967) 62,
Perhaps named for Mount Bishri (Jebel Basar); cf. Purand apud Sasson
1983:292, Or read perhaps Ishtar-Qabra; cf. von Soden, OF 1(1969) 198,
218
A deity revered along the Euphrates. Cf. the Biblical Dagon (1 Sam, 5 etc.).
Another possible reading is "Tura-Dagan! Tura-Dagan!" - i.e., invoking a
former ruler of Mari,
219
An Amorite goddess, regarded as a form of the militant Ishtar; cf. Godechen,
UPS (1973) 141463.
^ K i n g of Mari, ca. 17814759 B.CE.

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Selections from Ancient Near Eastern literature 163
SELECTION 58
Sumerian A b o m i n a t i o n s (Taboos) Deut. 7:25f. ancl passim
Cf. in genera! Hallo 1985b; Klein and Sefati 1988,
(1) A judge who perverts justice, a judgment which favors the wicked party
(variant; a curse which falls on the righteous party), a (first-born) heir who
drives the younger son out of the patrimony: these are abominations of
Utu221 (variant: Ninurta).
(2) To examine a man who is sailing a boat downstream, a man who is
caulking a boat, (or) a man whose (boat) is capsizing - is an abomination of
Suen. 222
(3) To banquet without washing the hands, to spit without stamping (on the
spittle), to blow the nose without returning (the mucus) to dust, to copulate
at midday without providing shade, these arc abominations of Utu."
(4) To reach for (variant: closely examine) alms is an abomination of
Ninurta.
(5) To bring unwashed hands to the mouth is an abomination.

SELECTION 59
Ox and Ass D e u t . 22:10
Lugalbanda Epic 11,161-166
From Jacobsen 1987:331 f.
The Thunderbird 2 2 3 said to holy Lugalbanda:
"Come, my Lugalbanda, according to the heart's notion 224 thus will it be?
Being that the yoke-carrying ox must follow the trail,
Being that the trotting ass must take the straight road, 2 2 5
Let me stand by you in all matters,
Let me determine for you the lot you have at heart." 226

221
The sun-god, patron of justice.
222
The mood-god,
223
Le,, Anzu, a fabulous bird prominent in Sumerian and Akkadian mythology.
224
An idiomatic expression; more literally: "putting words into the meaning" or
"putting meaning into the words."
223
Apparently a proverbial saying, such as are frequently quoted in epic; cf,
Hallo, in press. C£ also Isaiah 1:3.
226
Or: "let me render a verdict to your liking for you,"

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254 The Book of the People
SELECTION 60
Instructions of Ninurta ("The Farmer*s Almanac*1) Deut. 24:19f.; 25:4
(a) 11 80-©; gleaning after the reapers, Kramer 1963:341; cf. ibid. 296f.
During your daily harvesting, as in 'days of need/
Make the earth supply the sustenance of the young and the gleaners
according to their number,227 (and) let them sleep (in your field) as (in) the
(open) marshland.
If you do so, your god will show everlasting favor.

(b) 1. 99: the muzzled ox. Kramer 1963:342; cf. ibid. 296f.
When you are about to hitch the oxen (to the threshing sledge), let your
men who 'open* the barley stand by with (their - i.e., the oxen's) foot (?).

SELECTION 61
A Loan Between Gentlemen Deut, 23:19f. (cf. Ex. 22:24, Lev. 25:35ff.)
Moran ANET3 629
Speak to Muarihu the commissioner: Greetings to you, As to your writing
here and saying: "He has acquired your servants from the hands of Hehea
the Egyptian for 400 shekels of silver, but there are 140 shekels of my own
money which are outstanding. Moreover, he has now entered the temple
and indeed said under oath (that) in fact he had not handed over your
servant, 1 (still) have their ransom money." - 1 shall give (you) the money
you personally disemburse, arid he has returned my servants to me, so
give your 80 shekels arid do riot put interest (on a loan) between us. We are
each of us gentlemen.

SELECTION 62
The Slandered Bride DeuL 22:18-19
Hallo,1964
(1) BE 6/2 No. 40, tr. p. 35.
Enlil-issu, nesakku-pnest of Enlil, son of Lugal-azida, took to wife
Ama-sukkal daughter of Ninurta-mansi.
Ama-sukkal brought 19 sheqel silver in to EnliHssu her spouse.
In future, if EnliHssu should say to Ama-sukkal his spouse:

227
I.e., presumably, leave the fallen kernels on the ground for the needy
children and gleaners to pick.

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Selections from Ancient Near Eastern Literature 165
"You are not my spouse/* her money - 19 sheqel - is to be returned; in
addition he must pay 1/2 mina 2 2 8 as her divorce money.
But if Ama-sukkal should say to Enlil-issu her spouse; "You are not my
spouse/*
she must forfeit her money - 19 sheqel; in addition she must pay 1/2 mina
silver/'
Thus they swore of their own free will by the king's name.
(There follows the list of witnesses and the date, 28 Nisannu 1737 B.c.E.)
(2) BE 6/2:47, tr. p. 49f.
Five sheqel silver, besides the 19 sheqel silver which according to the
mfarriage document?! Ama-sukkal [daughter of] Ninurta-mansi {brought
into] Enl[il-issu] as a bri[de-price? Enlil-issu received]. (There follows the list
of witnesses and the date, {?] Shabafu, 1733 B.C.E.).
(3) BE 6/2:58, tr, from Hallo,
The bronze weapon of the god Ninurta took its stand in the quarter and his
alderwomen took their stand and they did not convict Ama-sukkal of
speaking insolently against Enlil-issu; they did, however, convict Enlil-issu
of slandering and abusing her. Thereupon Enlil-issu spoke as follows,
saying: "You may convict me (even) more than now, (still) 1 will not marry
her. Let them imprison me and (then) I will pay money (instead)/' (There
follows the list of witnesses and the date, 12 Simanu 1727 B.C.E.)

SELECTION 63
Middle Asyrian Laws Deut. 25:lf.
ANET 181, §8; tr. adapted from CAD 1 251; cf. Kaiser 1982:82.
If a woman injures the testicle of a man in a fight, one of her fingers shall
be cut off, and if the physician puts a dressing on it but the second testicle
becomes affected from the first and becomes atrophied (?) or if she injures
the second testicle (too), both of her [eyes] 229 shall be put o u t

m
le.f 30 sheqel,
229
Or restore perhaps [nipples] with CADN 273.

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166 The Book of the People
SELECTION 64
The Vassal Treaties of Esafhaddon Deut. 28:20-34
Wiseman 1958; numbered in accordance with Eeiner, ANET 3 534-541 and
rearranged according to Frankena 1965:145f. to correspond to the sequence of
curses in Deuteronomy, Cf, also Plaut 1981:1531f. = 1983:313!,; Kaiser 1983:169-
173,
(If you sin against this treaty of Esarhaddon)
(3?) May Ashur, king of the gods, who determines the fates, decree for you
an evil, unpropitious fate, arid riot grant you fatherhood, old age,.. ,ripe old
age.
(49) May Nergal, the warrior among the gods, extinguish your life with his
merciless dagger, may he plant carriage and pestilence among you.
(63) May all the gods who are named in this treaty tablet reduce your soil
in size to be as narrow as a brick, turn your soil into iron, so that no one may
cut a furrow in it,
(64) Just as rain does not fall from a copper sky, so may there come neither
rain nor dew upon your fields and meadows, but let it rain burning coals in
your land instead of dew.
(48) May Ishtar, lady of battle, break your bow in a heavy battle, tie your
arms, and have you crouch at the feet of your enemy,
(41) May Ninurta, leader of the gods, fell you with his fierce arrow, and fill
the plain with your corpses, give your flesh to eagles and vultures to feed
upon.
(39) May Sin, the luminary of heaven and earth, clothe you in leprosy and
(thus) not permit you to enter the presence of god and king; roam the open
country as a wild ass or gazelle!
(40) May Shamash, the light of heaven and earth, not give you a fair and
equitable judgment, may he take away your eyesight; walk about in
darkness!
(42) May Venus, the brightest among the stars, let your wives lie in the
embrace of your enemy before your very eyes, may your sons not have
authority over your house, may a foreign enemy divide your possessions.

SELECTION 65
The A n n a l s of Assurbanipal Dent. 29:23f.
ANET 300:1146; cf, Moran 1963:83; Skwcres 1970,
Whenever the inhabitants of Arabia ask each other, "On account of what
h a v e these calamities befallen Arabia?" They a n s w e r themselves,

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Selections from Ancient Near Eastern Literature 167
"Because we did not keep the solemn oath sworn by Assur, because we
offended the 'friendliness' 230 of Assur, the king beloved by Enlil."

230
Literally "goodness" (tabtu)

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us The Book of the People

Inc kjreat $e*~

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