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Surpu

Sumerian and Akkadian Incantations

About this book
Chapter 4

It rests with you, Marduk, to keep safe and sound, the committing of assault or violence, who defeated the Asakku, to eat what is taboo to one’s god, to infringe an interdict and to release it, to visit the wife of one’s friend secretly, to visit unwittingly the daughter of his god, bad luck, complaint, the pointing of the finger, the complaining to the god, to say how happy! and not to guide, to make the angry god and goddess return to a man, to conciliate a person’s wrathful god, angry goddess, to pacify the angry heart of the god and the goddess,⁠ to extirpate sin, to remove crime, to make good error, to heal the sick,⁠ to lift up the fallen, to take the weak by the hand, to change a bad fate, to bestow a good protective god upon somebody, to turn an evil dream into a good one, to avert from somebody the evil of dreams, signs, portents, to drive away the oath, to keep the pregnant woman well, together with the child in her womb, to deliver the child, to give an heir, to call to be mindful of the lord, to have mercy, to accept prayers, to treat the small child tenderly, to invoke the name of god, to lead a laden ship in the river, to be mindful of the lord, to act correctly, to set free the prisoner, to show daylight,⁠ him who has been taken captive, to rescue him, him whose city is distant, whose road is far away, let him go safely to his city, to return the prisoner of war and the captive to his people, that he may see in the presence of his people, to rescue from sin, to wipe out crime, to raise from the sickbed, to rescue from trouble, to forgive sin, to save from hardship, to pull out from a pit, to rescue from the throes of a catastrophe, him whom an evil demon has seized, him whom an evil binder has seized, him whom an evil ghost has seized, him whom an evil devil has seized, him whom an evil god has seized, him whom an evil lurking demon has seized, him whom the lurking demon caught by his god has seized, him whom the Lamashtu has seized, him whom the Labasu has seized, him whom the Ahhazu has seized, him whom whatever evil has seized, sin, oath, error, crime, invocation of the gods, wrath of the gods, complaining to the gods, complaint, curse of father and mother, elder brother and elder sister, all these may the great gods release together with you! First, may Shamash the warrior release, Second, may Sin and Nergal release, Third, may Ishtar, Bau and Annunitu release, Fourth, may Anu, Enlil, Ea and the Mother-Goddess release, Fifth, may Adad, Ninurta, Zababa, Tispak and Ningirsu release, Sixth, may Uras, Marduk, Asari, Asalluhi, Gal, Tutu release, Seventh, may the Seven, the great gods, release, may the gods of HAA release the bond, disperse the conspiracy, break the knot of evil, loosen the fetters, release the oath, efface the invocation of the god, extirpate sin, remove crime, make good error, may the sick get well, the fallen get up, the fettered go free, the captive go free, the prisoner see the light of day. May the god and goddess of him with whom they are angry, be reconciled with him today; may the anger of the heart of the god and goddess of NN, son of NN, be averted from him, may his sin be shed today, may it be wiped off him, averted from him. May the record of his sins, errors, crimes, oaths, all that is sworn, be thrown into the water, may his errors be wiped out, his crimes removed, his oaths undone. his diseases driven away; his headache, his restlessness, his gloom, his bad health, woe and lament, sleeplessness, his worry, his gloom, his weariness, drive them out today from the body of Nun, son of Nun. Through the invocation of your pure name may be removed, driven away, expelled the sin and oath which are there to torment men. May stand by Anu and Antu, may they ward off sickness, may stand by Enlil, lord of Nippur, may he pronounce healing for him with his unchangeable word, may stand by Ea, lord of mankind, whose hands had fashioned men, may stand by Sin, lord of the month, may he undo his oaths, may stand by Shamash, lord of judgement, may he release sin, may stand by Adad, lord of oracles, may he drive away sickness, may stand by Tispak, lord of troops, may he dislodge headache, may stand by Ninurta, lord of the mace, may he remove trouble, may stand by Papsukkal, lord of the staff, may he keep far sickness, may stand by Marduk, wisest among the gods, who brings about well-being, may stand by Asalluhi, exorcist among the great gods, through whose charm the dead lives, the sick gets up, may stand by Nergal, lord of verdict, from whose presence the devils and plague creep into hiding, may stand by Ningirsu, lord of agriculture, may he cause sickness to take flight, may stand by Zababa, lord of the high throne, may he expel plague, may stand by Ennugi, lord of bank and canal, may he bind the Asakku, may stand by Nusku, vizier of Ekur, who speaks in favor, may he heal the sick, may stand by Girru, conciliator of the angry god and goddess, may he remove the weariness of his body, may stand by Ishtar, Lady of all lands, may she intercede for him, may stand by Ninkarrak, the great doctress, may she remove the weariness of his body, may stand by Bau, may she relieve his restlessness. Incantation. An evil curse like the gallû demon has overcome this man.

Texts in conversation

Compare Surpu IV and Isaiah 35:3

Ancient Near East, Babylonian · Hebrew Bible

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Summary

The language of restoration in Isaiah 35 resembles earlier ancient Near Eastern traditions, such as the Akkadian Surpu tablets, that similarly describe the god Marduk healing the sick and restoring the people.

Passages

Surpu IV

Ancient Near East, Babylonian · Sumerian and Akkadian Incantations
It rests with you, Marduk, to keep safe and sound, the committing of assault or violence, who defeated the Asakku, to eat what is taboo to one’s god, to infringe an interdict and to release it, to visit the wife of one’s friend secretly, to visit unwittingly the daughter of his god, bad luck, complaint, the pointing of the finger, the complaining to the god, to say how happy! and not to guide, to make the angry god and goddess return to a man, to conciliate a person’s wrathful god, angry goddess, to pacify the angry heart of the god and the goddess, to extirpate sin, to remove crime, to make good error, to heal the sick, to lift up the fallen, to take the weak by the hand, to change a bad fate, to bestow a good protective god upon somebody,
1200 BCE (scholarly estimate) Read in Surpu

Isaiah 35:3

Hebrew Bible
2 Let it richly bloom; let it rejoice and shout with delight! It is given the grandeur of Lebanon, the splendor of Carmel and Sharon. They will see the grandeur of the Lord, the splendor of our God. 3 Strengthen the hands that have gone limp, steady the knees that shake. 4 Tell those who panic, “Be strong! Do not fear! Look, your God comes to avenge; with divine retribution he comes to deliver you.” 5 Then blind eyes will open, deaf ears will hear. 6 Then the lame will leap like a deer, the mute tongue will shout for joy; for water will burst forth in the wilderness, streams in the arid rift valley. 7 The dry soil will become a pool of water, the parched ground springs of water. Where jackals once lived and sprawled out, grass, reeds, and papyrus will grow.
740–450 BCE (scholarly estimate) Read in Isaiah

References

"... In official cult activities as in personal beliefs, the prayers composed in the Akkadian language stood alongside different religious texts in both Sumerian and Akkadian – namely, incantations, hymns, lamentations and other kinds of songs as well as longer literary works commonly called myths and epics by modern scholars. Although different ancient terms were used, all Akkadian prayers had more or less similar, if not identical roles in the cult and daily life of these ancient people. It is, however, rather complicated to determine what ‘a prayer’ was in antiquity or what kind of ancient texts belonged to the genre of ‘prayer’. The modern classifications of ancient Mesopotamian texts are normally given on the basis of comparison of the contents of the ancient texts with their equivalents in the Bible but with no regard to the ancient identifications. Hence these categorizations do not always present entirely accurate pictures. There are two reasons for such inaccuracy: 1) the difference of conceptions with regard to certain styles of compositions between the Akkadian speakers and modern people, and 2) similarities in formulae and contents shared by different genres. Some scholars often classify a text as a prayer while others call the exactly the same text a hymn or a psalm ..."
Takayoshi Oshima, Babylonian Prayers to Marduk (Tübingen: Mohr Siebeck, 2011), 7.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Surpu IV and Isaiah 35:3

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