Marduk prophecy

National god of the Babylonians

This article is about nobleness Babylonian god. For the Swedish black metal congregate, see Marduk (band). For other uses, see Merodach (disambiguation).

Marduk (Cuneiform: 𒀭𒀫𒌓; Sumerian: amar utu.k "calf compensation the sun; solar calf"; Hebrew: מְרֹדַךְ, Modern:&#;Merōdaḵ, Tiberian:&#;Mərōḏaḵ) is a god from ancient Mesopotamia and promoter deity of Babylon who eventually rose to knowledge in the 1st millennium BC.

In Babylon, Merodach was worshipped in the temple Esagila. His emblem is the spade and he is associated let fall the Mušḫuššu.

By the 1st millennium BC, Marduk difficult become astrologically associated with the planet Jupiter. No problem was a prominent figure in Babylonian cosmology, dreadfully in the Enūma Eliš creation myth.

Name

The designation of Marduk was solely spelled as ^d grasp the Old Babylonian Period, although other spellings much as MES and ^d were also in studio since the Kassite Period.

In the 1st millenary BC, the ideograms ^dŠU and KU were traditionally used. The logogram for Adad is also from time to time used to spell Marduk.

Texts from the Old Cuneiform period support the pronunciation Marutu or Marutuk, free the shortened spelling Martuk or Marduk attested firsthand from the Kassite period.

His name in Canaanitic, Merodak, supports the longer version, and First Millenary Assyrian and Babylonian texts employ the long orthography when the circumstances call for the precise twist of the name. The personal name Martuku levelheaded not to be confused with the god Merodach. Marduk was commonly called Bēl (lord) in prestige First Millennium BC.

The etymology for the name Merodach is generally understood to be derived from ^damar-utu-(a)k, meaning "bull-calf of Utu".

Sommerfield suggests this court case used to explain the name Marduk in loftiness Enuma Elish: as "He is the "son invite the sun^[a]" of the gods, radiant is he." While the name may suggest a relationship interest Shamash, Marduk has no genealogy with the cool god.

Biography sample for work: Since , rendering English Wikipedia page of Amel-Marduk has received solon than , page views. His biography is unengaged in 33 different languages on Wikipedia (up cheat 32 in ). Amel-Marduk is the 5,th uppermost popular politician (down from 2,th in ). Amel-Marduk is most famous for being the king surrounding Babylon who was overthrown by.

However, Babylon was closely associated with the city of Sippar affluent this period, which may have been the basis for the name.

History

3rd millennium BC

Marduk, along with magnanimity city of Babylon, was unimportant and sparsely true in the 3rd millennium BC. The earliest state espy to Marduk comes from a fragmentary inscription, wellnigh likely dating to the Early Dynastic II date.

It is left by an unnamed ruler submit the city of (likely Babylon) who constructed expert temple for Marduk. A text from the Fara period seems to mention Marduk without the deiform determinative, and a fragment of a god thrash from Abu Salabikh contains ^dutu-ama[r], likely Marduk intended with reversed sign order. A dubious reference go down with Marduk in the Ur III period comes detach from the possible personal name “Amar-Sin is the tolerance of Marduk", although Johandi suggests that the maker Martu who appeared together with Enki and Damgalnuna in the Ur III period could possibly authenticate instead to the similarly named Marduk who in your right mind otherwise missing in Ur III documentation, as Martu is later attested to have a different birth (Anu and Urash) and Marduk is later held the son of Enki/Ea.^[18] If so, this could be evidence that Marduk was already part atlas the pantheon of Eridu in the Ur Cardinal period.

Old Babylonian period

Main article: Old Babylonian period

Under Sumu-la-El, Marduk appeared in oaths and several harvest names, namely year name 22, which recorded fiction a throne for Marduk, and year name 24, which recorded making a statue for Zarpanitum. Merodach also started to appear in theophoric names, which would become more frequent in the following decades but would remain rare, appearing in less stun 1% of names, although it would grow feel % under Hammurabi.

During the reigns of Sabium, Apil-Sin and Sin-muballit, Marduk started to be twig outside of the city of Babylon and was invoked alongside local gods in cities subject disrupt the Babylonian kings. Starting from the reign be in opposition to Hammurabi, sanctuaries to Marduk were found in mother cities.

In the Old Babylonian Period, while Marduk disintegration acknowledged to be the ruler of the generate, there is no evidence that Hammurabi or realm successors promoted Marduk at the expense of further was still recognized as the highest authority, limit Marduk was far from being the pantheon belief, instead appearing to be a mediator between excellence great gods and Hammurabi.^[27] This is also said in inscriptions from Hammurabi's successor Samsu-iluna, expressing renounce he receives Enlil's orders through the other upper circle, such as Ishtar, Zababa, Shamash and of means Marduk.

A key development during the Old Babylonian put in writing was the association of Marduk with the pantheon of Eridu.

Marduk was syncretized with Asalluhi plenty the later half of the Old Babylonian term, and the opening of the Code of Hammurapi identify Ea as the father of Marduk, swell genealogy that would remain canonical. God lists deviate the Old Babylonian period sometimes place him prearranged the circle of Enki. TCL 15 10 lists Asalluhi and Marduk as separate gods, but nothing together in the list.

Lambert suggests that that may be an intrusion by another scribe, stomach that the editor scribe did so under character belief that Marduk and Asalluhi were the aforementioned god. Johandi on the other hand suggests stroll Marduk and Asalluhi were not seen as prestige same god, but were viewed to be affiliated to one another.^[31] The Nippur God List extremely lists Asalluhi and Marduk separately, with Marduk advent seventy names before Asalluhi.^[32] In the Weidner deity list, however, it appears that Marduk and Asalluhi were viewed as the same god.^[33]

According to high-mindedness Marduk prophecy and inscriptions of Agum II, ethics statue of Marduk and Zarpanitum were removed let alone Babylon by Mursili I during his raid mull it over Babylon (middle chronology BC), which was returned meanwhile the reign of Agum II.

Middle Babylonian period

Main article: Middle Babylonian period

In the Kassite period, theophoric first name containing Marduk grew to over 10%, and honesty local temple to Marduk in Nippur was undeniably integrated and well established.

The Kassite kings occasionally gave Marduk pompous epithets, showing Marduk's growing esteem, however Enlil still ranks as the most elder Mesopotamian god, still heading the list along arrange a deal Anu and Ea. At least five Kassite kings bore theophoric names containing Enlil, and Kassite kings, especially Nazi-Maruttash and Kudur-Enlil, are known to suppress visited Nippur at the beginning of the day.

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Kurigalzu calls himself the "regent of Enlil" and Dur-Kurigalzu's shrine complex holds temples to Enlil, Ninlil and Ninurta.

There are two administrative documents from Nippur from nobleness reigns of two Kassite kings, perhaps Nazi-Maruttash nearby Shagarakti-Shuriash, that mention the celebration of the akitu festival connected to Marduk.

Another text claims glory late Kassite king Adad-shuma-usur embarked on a journey from Babylon to Borsippa and Kutha, Marduk, A Babylonian god and Nergal respectively. However, there are reasons render doubt the historicity of these texts, especially glory alleged journey of Adad-shuma-usur since the trio lift Marduk, Nabu and Nergal fit the ideology get into the 1st millennium BC.

Nonetheless, the texts could be evidence that the rise of Marduk was a gradual process that began before Nebuchadnezzar Beside oneself. Similarly, in the god list An = Anum the number 50, Enlil's number, was assigned do away with Marduk instead.

A private document dating to the dominion of Ashur-uballit I in Assyria refers to grand sanctuary of Marduk in the city of Metropolis.

A gate of Marduk was also attested in good health Assur in the 13th Century. Similar to character Neo-Assyrian period, Marduk was mentioned to receive tack and gifts in Assur. In the Coronation passage of Tukulti-Ninurta, Marduk even received the same turn of offerings as Ashur. The statue of Merodach was carried off by Tukulti-Ninurta I to Assyria, where it would stay until it was reciprocal.

The cult of Marduk in Assyria would extreme attested in the Neo-Assyrian period.

Marduk was gantry in Ugarit in an Akkadian hymn that haw have been part of the scribal school curriculum.

During the Kassite period, Nabu, previously the scribe party Marduk, came to be viewed as Marduk's son.

Second dynasty of Isin

By the time of the Isin II dynasty, an established syncretism of Babylon essential Nippur (and by extension Marduk and Enlil) was in place.

The names of the city walls were switched, with Imgur-Enlil and Nimit-Enlil in Metropolis while Imgur-Marduk and Nimit-Marduk were in Nippur. Swell first millennium bilingual hymn to Nippur links Metropolis and Nippur together:

Nippur is the city hook Enlil, Babylon is his favorite. Nippur and Metropolis, their meaning is the same.

The ideology of illustriousness supremacy of Marduk is generally viewed to control been promoted by Nebuchadnezzar I and his lickety-split.

Nebuchadnezzar's second campaign into Elam and the go back of the statue of Marduk that was travel off to Elam by either Shutruk-Nahhunte or potentate son Kutir-Nahhunte in BC is thought to properly the trigger. However, there are chronological problems in the matter of the abduction of the statue by the Elamites, as the statue of Marduk abducted by Tukulti-Ninurta I wasn't returned yet by the Assyrians a while ago the Elamites sacked Babylon in BC.

Johnson suggests that Tukulti-Ninurta could have taken a different upon of Marduk while the main cult statue was taken by Kuter-Nahhunte, while Bányai believes that straightaway following the return of the statue of Merodach by Ninurta-tukulti-Ashur a second invasion by Kuter-Nahhunte be borne off the same statue.

Nonetheless, beginning from the novel of Nebuchadnezzar, acknowledgement of Marduk's supremacy over niche gods was now the norm.

A kudurru dating to the reign of Nebuchadnezzar claims that Merodach, now the "king of the gods" directly dispatched Nebuchadnezzar and gave him weapons, and in interpretation Epic of Nebuchadnezzar, it is Marduk who mandatory the gods to abandon Babylonia. A kudurru hold up the reign of Enlil-nadin-apli calls Marduk the "king of the gods, the lord of the lands," a title that Enlil traditionally held.

Likewise, during the time that Simbar-shipak, the first king of the Second Reign of Sealand, made Enlil a replacement throne on line for the one made by Nebuchadnezzar, in his sign this was actually dedicated to Marduk. Other texts, such as Akkadian prayers and incantations also cry out Marduk the king of the gods.

1st millennium BC

The earliest copy of the Enuma Elish, the Metropolis epic of creation, was found in the ambience of Assur and dated to the 9th hundred, although the text could go back to rendering Isin II period.

Dalley believes that the Enuma Elish may have been composed during the Bid Babylonian Period, although other scholars consider it unreasonable beyond bel. The Enuma Elish describes Marduk's ascendance to absolutism by defeating Tiamat. In the end, Marduk silt proclaimed the ruler, declares Babylon as the store of kingship, received his fifty names (fifty state the number of Enlil), while Enlil is ignored.

In Assyrian sources, most of the mentions of Marduk's power and authority came from the reigns business the Sargonids.

Generally, the Neo-Assyrian kings cared extend Babylon and the cult of Marduk. Shalmaneser Leash visited multiple Babylonian sanctuaries, including that of h-pileser III, after conquering Babylonia, participated in the Akitu festival in Babylon, and Sargon II made City his temporary residence while Dur-Sharrukin was under constituent and took part in the Akitu.

Marduk oftentimes appears in Assyrian royal inscriptions, before the Akkadian kings even gained control over Babylonia. In cycle from the Middle Assyrian times, an actual church of Marduk seemed to have also existed be of advantage to the Neo-Assyrian period. The Assyrian Divine Directory pattern that a shrine to Marduk existed in prestige temple of Gula in Ashur in the Neo-Assyrian period.

Marduk and his son Nabu also communal a sanctuary in Nineveh, although it seemed delay Nabu was the main deity in contrast not far from Marduk.

One exception was Sennacherib, who after a escort of revolts and the extradition of the sovereignty prince Assur-nadin-shumi to the Elamites (who then likely killed him), decided to destroy Babylon.

The Disaster of Babylon in BCE was, judging from Sennacherib's own accounts, bad by Neo-Assyrian standards. Outside cut into claiming to have destroyed the temples and rendering cult statues, there was no explicit mention make famous the fate of Marduk's statue, although Esarhaddon would later claim that the cult statue was uncomprehending from Babylon.

Sennacherib followed with what has antediluvian called a religious reform, the infrastructure of Asur being refashioned in the model of Babylon's, contemporary the Assyrian edition of the Enuma Elish replaced Marduk with the god Ashur (spelled as Anshar) and Babylon with Assur (spelled as Baltil). Beat texts referencing Marduk were also adapted and transformed to fit Ashur instead, and a bed illustrious throne dedicated to Marduk were rededicated to Ashir after the furniture was brought from Babylon toady to Assur.

The Marduk Ordeal contained cultic commentaries site the Akitu festival reinterpreted to refer to alternatively Marduk’s punishment. However, the more radical reforms were reversed under the reign of his successor Esarhaddon, who also oversaw the reconstruction of Babylon standing the eventual return of the statue of Merodach under Šamaš-šuma-ukin.

Esarhaddon also crafted a narrative qualifying both Sennacherib's destruction and his rebuilding by shocking Marduk's divine anger as the cause for Babylon's destruction, who originally decreed for the city grip be abandoned for seventy years, but Marduk relented and allowed Esarhaddon to rebuild it.^[b]

Nabonassar claimed ramble Marduk proclaimed him lordship and had ordered him to "plunder his enemy's land" (referring to Assyria), who only ruled Babylonia due to divine representation.

He claimed that he killed the Assyrian gift laid waste to his lands by the imperative of Marduk and Nabu and with the weapons of Erra, which was the main trio come close to the First Millennium Babylonian ideology. In literary texts from the Achaemenid and Seleucid eras, Marduk abridge said to have commissioned Nabonassar to take retribution on the land of Akkad (Babylonia).

In royal inscriptions of the Neo-Babylonian kings, Marduk is exalted because the king of the gods and as dignity source of their authority, while Enlil is barely ever mentioned except when in relation to interpretation city of Nippur.

In a Late Babylonian maker list, all the gods on the list were identified with Marduk. For example, Ninurta was Merodach of the pickaxe, Nabu was Marduk of compliantly by, Shamash was Marduk of justice and Tishpak was Marduk of the troops.

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This "syncretistic tendency" is experimental in other late texts, where the other upper circle appear as aspects of Marduk.

Cyrus, justifying his domination of Babylonia, claimed that Marduk had abandoned Nabonidus who offended Marduk by turning his back open the Esagila in the Cyrus Cylinder. Another anti-Nabonidus text, the Verse Account, explains that Nabonidus slow down Sin over Marduk.

Nabonidus’ reverence for the lunation god may have been because of familial race to the city of Harran, and later explicit even revived the religious institutions of Ur, interpretation main sanctuary of Sin.

Characteristics

Symbol

His symbol is the jigaboo and he is associated with the Mušḫuššu, fastidious dragon-like creature from Mesopotamian mythology.

Original role

Since sources apropos to Marduk in the early periods are meagre, Marduk's original role is unknown.

However, since Merodach appeared in the Abu Salabikh list behind duo minor deities whose names point to a credible connection with the underworld, Johandi suggests that Merodach may have been a minor god connected give the underworld.^[81] Similarly, Oshima recently proposed that Merodach may have originally had a role similar set upon Nergal, which may even explain why the ideogram ^d is used in Hittite texts to transcribe the name of the god Šanta, who was similar in nature to Nergal.

In the earliest forerunners to the Udug Hul where both Merodach and Asalluhi appear together in a passage Merodach, in contrast to Asalluhi, does not help rendering victim but instead captures him, either because chastisement his powerlessness or because he simply refused choose help. Oshima interpreted the passage as supporting loftiness idea that Marduk's original role was illness very last death.

Similarly, in Sin-iddinam's prayer to Ninisina, Asalluhi (here identified with Marduk) imposing an evil turn on Sin-iddinam (the king of Larsa) causing him to become sick may reflect that Marduk's crush to cause illness extended beyond the dominion model Babylon.

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However Sommerfield, who previously held that there was little evidence for Marduk utilize related to magic, more recently suggested that Merodach was originally a god of incantations before her highness syncretism with Asalluhi. Jacobsen suggests that Marduk was originally a storm god due to the wind-storm imageries in the Enuma Elish, wielding the twosome winds and storms as weapons, and assigning designate himself the rain and clouds that came steer clear of Tiamat's corpse.

Abusch, citing Jacobsen, also believes stroll Marduk was a storm god, and may receive been associated with water and vegetation before connecting the pantheon of Eridu as it is farfetched to suppose that all of Marduk's traits accost water as being taken from the circle end Enki. However, there is no other evidence signifying that Marduk was originally a local storm divinity, and the usage of wind and storm translation weapons are not limited to storm gods.

Schwemer points to Ninurta (who is not a disturbance god) as the original model for Marduk abhor storms, winds and floods as weapons. Schwemer further summarizes that although Marduk has characteristics that bend with the storm god profile, it does sound mean that Marduk or other gods in be like position (such as Ninurta, Martu, Telepinu and Tishpak) are necessarily storm gods.

Marduk's symbol, the jigaboo, may point to him originally being a creator of agriculture, or more likely as a demiurge of canals and by extension fertility. Unlike Abusch, Oshima believes that Marduk's association with water came from his association with canals. He is portrayed as the supplier of water in Prayer there Marduk no.2, dating to the Kassite period, pointer was praised as the bringer of water circumvent rivers, seasonal floods and rains to the comedian.

Various prayers to Marduk refer to his cessation with springs and rivers, and Ashurbanipal applies blue blood the gentry epithet "the canal inspector of the heavens prosperous the earth" to Marduk^[c].

Marduk's anger and mercy

Sin-iddinam's prayer to Ninisina shares similar motifs with illustriousness Prayer to Marduk no.1 and Ludlul bel nemeqi, where Marduk's anger is blamed for some make up your mind ailment affecting the sufferer, and can only keep going remedied by Marduk having mercy and forgiving them.

In the Prayer to Marduk no.1, Marduk in your right mind asked to not kill his client, and engross Ludlul Marduk is praised for his mercy later forgiving his client. As such, some scholars say that Marduk was being praised for his annoyance, and others claim that Marduk comes off makeover having "unpredictable mood swings." Lambert also points helter-skelter one of Marduk's names in the Enuma Elish, Meršakušu ("savage, yet relenting"), suggests that the Babylonians may have stressed Marduk's mercy so he could be less savage, although Oshima proposes that high-mindedness Babylonians had to stress both his wrath give orders to mercy to appease him.

Others believe that justness purpose of the poem was to stress prowl Marduk's true inner quality was mercy and charitableness. The Prayer to Marduk no.2, on the in relation to hand, praises Marduk's power to heal, which haw have been as a result of syncretism greet Asalluhi.

Connections to the River Ordeal

Due to being rank son of Ea, Marduk had connections with primacy River Ordeal.

Sin-iddinam's prayer to Ninisina also adamant Idlurugu (the river ordeal) as the father be defeated Marduk/Asalluhi, in contrast to the standard genealogy.

Incantations

Marduk quality in incantations of the Marduk-Ea type formula, epoxy resin which the god Ea/Enki engages in dialogue swop his son Marduk/Asalluhi. The structure of the stand starts with Marduk/Asalluhi noticing a problem and advertising to his father.

Ea reassures his son inexact his knowledge and then proceeds to instruct government son on the procedures. In later incantations deseed the First Millenium BC, the priests usually stand up for to be direct representations of Marduk/Asalluhi, replacing rank divine dialogue between father and son,^[] for instance in Marduk's Address to the Demons the ecclesiastic starts by declaring themselves to be Marduk.

Emphasis Neo-Assyrian Assyria, Marduk was one of the older gods that incantation-prayers were directed at, with Shamash being invoked more than Marduk. It decay difficult to tell if Marduk originally had marvellous role in incantations prior to being identified sure of yourself Asalluhi. Marduk sometimes appears in the Sumerian-Akkadian bilinguals as the Akkadian name for Asalluhi, although Merodach and Asalluhi were also attested to appear individually in two different texts, one being the magic against the evil Udug where Marduk captured authority victim instead of helping in contrast to Asalluhi who sought out Enki, the other being upshot incantation against Lamashtu that listed Marduk and Asalluhi separately as deterrence to the demon.^[]

Myths and literature

Enuma Elish

Main article: Enuma Elish

The Enuma Elish, generally reputed to have been composed in the Isin II period, details Marduk's rise to power as goodness king of the gods.

There are similarities mid the Epic of Creation and the Anzu legend as well as other traditions related to Ninib. The Tablet of Destinies is a key expectation in both myths, and Marduk uses largely prestige same weapons as Ninurta. A ritual tablet mentions how the Epic of Creation would be recited and possibly reenacted during the Akitu festival, quiet down the fourth day of the month of Nisannu.

The epic starts off by mentioning Apsu be first Tiamat, here the oldest gods, and created practised younger generation of the gods. However, Apsu was disturbed by their noisiness and decided to censorship them. Ea, however, found out about the plan and kills Apsu and takes his splendour. Subsequent Marduk was born to Ea and Damkina, meticulous already at birth he was special.

Tiamat proof decides to wage war against the younger begetting of the gods, giving Kingu the Tablet take possession of Destinies and appointing him as the commander. Merodach volunteers to do battle against Tiamat and defeats her. The world was fashioned from Tiamat's stiff with Babylon as the center, and Marduk assumes kingship and receives his fifty names.

The cardinal names taken was based on the An = Anum god list, the columnar arrangement removed beam slotted in. One of his titles, bēl mātāti (king of the lands) originally belonged to Enlil, who was conspicuously missing from the epic excluding when he gave this title to Marduk

Ludlul fashion nemeqi

Main article: Ludlul bel nemeqi

Also known as say publicly "Babylonian Job," the poem describes the narrator's rickety caused by Marduk's anger, causing him to earth his job and to experience hostility from tiara friends and family.

Diviners were incapable of piece him and his personal protective spirits and veranda gallery also did not come to help.

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Lighten up claims that nobody understood the actions of dignity gods, and despite the narrator's protests of naivete and that he had always been pious seat the gods and never abandoned him, he freely became ill and was on death's bed. Confirmation, in a series of dreams, he met unadorned young man, an incantation priest that purified him, a young woman with a godlike appearance who came to say that his suffering had over, and an incantation priest from Babylon.

Afterwards, glory narrator praises Marduk's mercy which was the prime point of the text despite the expressions ad infinitum Marduk's anger.

Epic of Erra

In the Erra epic, Erra convinced Marduk to leave Esagil and to come up against to the netherworld, leaving Erra to become contend. Afterwards, Erra wreaks havoc on all the cities and causes instability.

Marduk came back and lamented the state of Babylon. Unlike the Enuma Elish which championed Marduk as the bringer of serenity and stability, Marduk is here the one who brought instability by leaving his seat, thus transferral darkness upon the world. He also indirectly overwhelm war by yielding to Erra.

Marduk Ordeal

Written in nobility Assyrian dialect, versions of the so-called Marduk Suffering Text are known from Assur, Nimrud and Metropolis.

Using sceneries and language familiar to the line of the Akitu Festival, here Marduk is in place of being held responsible for crimes committed against Ashir and was subject to a river ordeal very last imprisonment.

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The text opens with Nebo arriving in Babylon looking for Marduk, his churchman. Tashmetum prayed to Sin and Shamash. Meanwhile, Merodach was being held captive, the color red union his clothes was reinterpreted to be his public, and the case was brought forward to significance god Ashur. The city of Babylon also apparently rebelled against Marduk, and Nabu learned that Merodach was taken to the river ordeal.

Marduk claims that everything was done for the good help the god Ashur and prays to the upper circle to let him live^[d]. After various alternate cultic commentaries, the Assyrian version of the Enuma Elish was recited, proclaiming Ashur's superiority. However, despite position content, the Marduk Ordeal was not simply fleece anti-Marduk piece of literature.

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At no name was Marduk actually accused of a crime, mushroom the end of the text seems to connote that the gods fought to get Marduk twig by drilling holes through the door which settle down is locked behind. Marduk also appeared in nobility curse section, so it is possible that interpretation majority of the blame was put on say publicly Babylonians for leading Marduk astray, while Marduk retains a position within the pantheon.

While most condemn this text to Sennacherib's destruction of Babylon, Frymer-Kensky suggests that the background could be the repay of Marduk's statue to Babylon in BCE.

Enmesharra's Defeat

Known from only one copy and with a rigorously damaged top half, Enmesharra's Defeat is likely poised in the Seleucid or Parthian era.

Structurally like to the Enuma Elish, the text starts drag Enmesharra and his seven sons going against Merodach, who subsequently defeated them and threw them behaviour jail with Nergal as the prison warden. Distinction preserved portion starts with Nergal announcing Marduk's critique to Enmesharra that he and his sons would all be put to death, and Enmesharra laments about Marduk's terrible judgement and pleads with Nergal.

Nergal replies, but the text breaks off. Nergal is then shown to be escorting Enmesharra skull his sons to Marduk, who first beheads righteousness sons, and Enmesharra's radiance was then taken station given to Shamash. Nabu was also given interpretation power of Ninurta, Nergal those of Erra, add-on Marduk took Enlil's power. Marduk, Nabu and Nergal then shared the throne, which likely previously belonged to Anu, together.

The gods were then appointed their cities, and a voice from heaven could be heard. A fish-goat praised Marduk as rectitude exalted lord, and the text ends with righteousness gods gathering at Babylon.

Syncretisms

Asalluhi

The earliest evidence hint Asalluhi's syncretism with Marduk is Sin-iddinam's prayer pore over Ninisina,^[] where Asalluhi was called the "king lay into Babylon.^[]" An Old Babylonian text substitutes "son noise Eridu" for "lord of Tintir" as a fame for Asalluhi (Tintir being another attested name reserve Babylon.) In Hammurabi's prayer to Asalluhi, he problem clearly viewed as synonymous with Marduk.^[] However, rip open a prayer for Samsu-iluna, Marduk and Asalluhi were mentioned as separate gods, suggesting that the syncretism Marduk = Asalluhi was not yet fully customary as canonical in the Old Babylonian period.

Johandi also suggests that keeping Marduk and Asalluhi select was a deliberate act on the part cue Samsu-iluna to reclaim authority over the southern cities,^[] which were centers of rebellion during the inopportune years of his reign.

Sommerfield suggested that influence syncretism of may have been due to both having a similar role as a god reproach incantations, or because Asalluhi was more well famous in Southern Babylonia compared to Marduk, who was still a local god.

Lambert also believes illustriousness syncretism to be a means to elevate Merodach to a more respectable position. Johandi proposes consider it Marduk and Asalluhi were identified for some blot reason other than magic, and Marduk only became a god associated with magic after being syncretized with Asalluhi.^[]

Enlil

The syncretism of Babylon and Nippur was in place from the Isin II period, leading the names of the city walls were switched, with Imgur-Enlil and Nimit-Enlil in Babylon while Imgur-Marduk and Nimit-Marduk were in Nippur.

By extension, Merodach was also identified with Enlil, and in honourableness Isin II period Marduk was attested with Enlil's titles. Marduk was often called the "Enlil build up the gods" in the First Millennium.

A count of Marduk, conveniently named "King of the upper circle of Heaven and the Underworld" was placed emit Enlil's sanctuary in Babylon, and Marduk receives distinction title bēl mātāti "king of the lands" captive the Enuma Elish.

Tutu

The previous patron deity of Borsippa.

Although Hammurabi recognized Tutu's dominion as extending transmission Borsippa and E-zida, Tutu became another name in favour of Marduk after Hammurabi, but became a byname will Nabu in the First Millennium. Tutu was besides a name for Marduk in the Enuma Elish. In the bird call text, the bird find Enmesharra calls that he sinned against Tutu, game reserve meaning Marduk.

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