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Borrowing an almost complete text from a prayer in order to compose another prayer is also to be observed in another Dingir.sa.da[b.sub.5].ba-prayer known by its incipit ili ellu ban kullat nisi attu, "my holy god, the creator of the entire people you are" (Lambert, JNES 33: 276-67, II.
Lambert, "A Late Babylonian Copy of an Expository Text," JNES 48 (1989): 215-21, here 219.
Leo Oppenheim maintained that some version of the contents of the royal inscriptions must have been disseminated orally to the general public, even if only unofficially ("The City of Assur in 714 B.C.," JNES 19 : 143).
"Semitic Elements in the Kumarbi Myth: An Onomastic Inquiry," JNES 27 (1968): 173-74.
1, JNES 57 (1998): 46-48; idem, "RS 3.367, Colonne 'IV': Etude dpigraphique suivie de quelques remarques philologiques," in "He unfurrowed his brow and laughed": Essays in Honour of Professor Nicolas Wyatt, ed.
Oppenheim, "A Babylonian Diviner's Manual." JNES 33 : 197-220 and curiously absent from Lenzi's comprehensive and up-to-date bibliography) which serves not only as vademecum but as a vehicle for expressing some of the intellectual and political challenges faced by the court-employed scholar-diviner.
The "Message of Lu-dingir-ra to His Mother" and a Group of Akkado-Hittite "Proverbs." JNES 23: 1-11.
My own reviews of these volumes appear in JAOS 127 (2007): 208-10 and JNES 71, respectively.
Edel, Die agyptisch-hethitische Korrespondenz aus Boghazkoi in babylonischer und hethitischer Sprachen (Opladen: Westdeutscher Verlag, 1994); Zipora Cochavi-Rainey, "Egyptian Influence in the Akkadian Texts Written by Egyptian Scribes in the Fourteenth and Thirteenth Centuries B.C.E.," JNES 49 (1990): 57-65; L.
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