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Gibil-Nusku may be meant. See the hymn, p. 278. Lit., 'liver. For the translation of these lines see Jensen, Kosmologie, p. 233. See above, p. 441. So Jeremias' Vorstellungen, etc.; see p. 39. Zikutu from the same stem means a 'drinking bowl. A biting of the lips is elsewhere introduced as a figure. See the author's monograph, "A Fragment of the Babylonian Dibbarra Epic," p. 14.
"'In the Transcendental Aesthetic we have sufficiently proved that all that is perceived in space or time, and with it all objects of any experience possible to us are mere Vorstellungen Vorstellungen ideas presentations, which, so far as they are presented, whether as extended things or series of changes, have no existence grounded in themselves outside our thoughts "
For the Babylonian views contained in this chapter, see Alfred Jeremias, Die Babylonisch-Assyrischen Vorstellungen vom Leben nach dem Tode, pp. 112-116. An instructive instance is furnished by the mention of a mystic personage, "Homoroka," which now turns out to be as Professor J. H. Wright has shown a corruption of Marduk.
The name occurs also in Haupt's Nimrodepos, pp. 19, 29. Vorstellungen, p. 68. The name of the goddess is written throughout the story Nin-Kigal; i.e., 'queen of the nether world. Nin-Eresh. See p. 584, note 2. Smith, Miscellaneous Texts, p. 16. Jensen, Kosmologie, p. 259, note. IVR. 1, col. i. 12; col iii. 8-10. Te'û. See IVR. 22, 512, and Bartels, Zeitschrift für Assyriologie, viii. 179-184.
J. Klausner's Die messianische Vorstellungen des jüdischen Volkes im Zeitalter der Tannaiten is probably the clearest statement of the facts. J. Weiss, Die Predigt Jesu vom Reiche Gottes. The first edition of this book is smaller and better than the second. The Quest of the Historic Jesus. I have endeavoured to deal with this question in the Stewardship of Faith, pp. 36 ff. Mark x. 17 ff.
The word is explained by a gloss, 'Shamash has made him great. I.e., the month in which one dies. See p. 175. See pp. 505, 506. Vorstellungen, p. 81. Psalms, vi. 6. See also Perrot and Chiplez, History of Art in Chaldaea and Assyria, I. 349 seq. Described by Schell in the Recucil de Travaux, etc., xx. nos. 1 and 2. Schell regards the Zurghul duplicate as older than the other.
See the references in Schwally, Das Leben nach dem Tode nach den Vorstellungen des Alten Israels, pp. 59-68, and Jeremias' Vorstellungen, pp. 106-116. Job, vii. 10. Refâ'îm. Gen. xlii. 38. Incidentally, a proof that the dead were not buried naked. Das Leben nach dem Tode, etc, p. 67. I Sam. ii. Recognized by the critics as an insertion. See Budde, Die Bücher Richter und Samuel, p. 197.
See the passages in Jeremias' Die Babylonisch-Assyrischen Vorstellungen vom Leben nach dem Tode, p. 62. Sargon Annals, I. 156. Kosmologie, pp. 222-224. Gunkel's Schöpfung und Chaos, p. 154, note 5. In the later portions of the Old Testament, the use of Sheol is also avoided. See the passages in Schwally, Das Leben nach dem Tode nach den Vorstellungen des Alten Israels, pp. 59, 60.
See Delitzsch, Assyr. Wörterbuch, p. 341. So far as the domestic animals are concerned, it is true that they throw off their young in the spring. See Westermarck, The History of Human Marriage, pp. 27 seq. Allatu. I.e., of the dead person. Ishtar. See p. 475. Vorstellungen, pp. 6-8. Some instrument is mentioned. IVR. 30, no. 3, obverse 23-35.
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