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Jensen and Zimmern read upshugina, but see Delitzsch, Babylonische Weltschöpfungsepos, p. 135. See above, p. 238. In the first tablet, in the second in connection with the mission of Anu, and twice in the third in connection with Marduk's visit. Tiâmat's presence. Called Nudimmud.
Following Delitzsch, Babylonische Weltschöpfungsepos, pp. 20, 21. I pass over two fragments which Delitzsch adds to our 'epic. They are not sufficiently clear to be utilized for our purposes. Delitzsch may be right with regard to no. 20, but if so, it forms part or another version of the Marduk-Tiâmat episode. A standing phrase for "favor" in general. To prayer. The gods or the Igigi.
For a different interpretation of the phrase, see Jensen, Kosmologie, pp. 273, 274. See p. 107. Babylonische Weltschöpfungsepos, p. 94. Cory's Ancient Fragments, p. 58. An epithet descriptive of Tiâmat. "Ummu" is "mother" and "khubur" signifies "hollow"; "mother of the hollow" would be a poetic expression for "source of the deep," and an appropriate term to apply to Tiâmat.
It has nothing to do with Omoroka. The word used is Lakhami, the plural of Lakhamu. This scene, the description of the monsters and the installation of Kingu, occurs four times in the 'Epic. See p. 424. Delitzsch, Babylonische Weltschöpfungsepos, p. 25. Cory, ib. p. 92. "The chamber of fates" where Marduk sits on New Year's Day and decides the fate of mankind for the ensuing year.
Jensen and Zimmern render "reed." Delitzsch, I think, comes nearer the real meaning with "marsh." See Haupt's translation, Proc. Amer. Oriental Soc., 1896, p. 161. Delitzsch supplies a parallel phrase like "periods elapsed." Supplied from Damascius' extract of the work of Berosus on Babylonia. See Cory, Ancient Fragments, p. 92; Delitzsch, Babylonische Weltschöpfungsepos, p. 94.
Then he created "the King", for the equipment probably of a particular temple, and finally men, that they might practise the cult in the temple so elaborately prepared. See Weissbach, Babylonische Miscellen, pp. 32 ff. One of the titles of Enki was "the Potter"; cf. Cun. Texts in the Brit. Mus., Pt. XXIV, pl. 14 f., ll. 41, 43.
See Jensen Zeits. für Assyr. i. 1 seq. and Delitzsch, Das Babylonische Weltschöpfungsepos, p. 94. By the assimilation of the n to the following consonant. See above, pp. 173, 175. Jensen, Kosmologie, p. 275. The combination of religious supremacy with political power, which characterizes the social state of ancient Babylonia and Assyria, gives to the title patesi a double significance.
For a further account of the financial side of the temple establishments, see Peiser's excellent remarks in his Babylonische Verträge des Berliner Museums, pp. xvii-xxix. Hilprecht, Old Babylonian Inscriptions, i. 2, p. 24. Nine magnificent diorite statues of Gudea were found by De Sarzec at Telloh. Ashes the trace of sacrifices were also found on the altar.
Delitzsch, Babylonische Weltschöpfungsepos, p. 99, questions the identity with Ea, but his skepticism is unwarranted, though the title is also used of Bel. Here used to comprise the army of Tiâmat. I.e., thy power is equal to that of Anu. Exod. iv. 2-8; other parallels might be adduced. I.e., far off. I.e., that a wind might not carry her off.
Delitzsch, in his Babylonische Weltschöpfungsepos, pp. 61-68, has elaborately set forth the principles of the poetic composition. See also D. H. Mueller, Die Propheten in ihrer ursprünglichen Form, pp. 5-14. I.e., did not exist. To be 'called' or to 'bear a name' meant to be called into existence. I.e., of the waters. I.e., of heaven and earth. The word used is obscure.
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