Dialogue between a Man and His God

The Dialogue between a Man and His God is the earliest known
text to address the answer to the question of why a god permits
evil, or theodicy, a reflection on human suffering. It is a piece of
Wisdom Literature extant on a single clay cuneiform tablet written
in Akkadian and attributed to Kalbanum, on the last line, an
individual otherwise unknown. It is dated to the latter part of the
Old Babylonian period, around about the reign of Ammi-Ditana
(reigned 1683–1640s BC) according to Lambert, and is currently
housed in the Louvre Museum, accession number AO 4462. It is of
unknown provenance as it was purchased from an antiquities dealer
by the Museum in 1906.[1] It shares much of its style with an earlier
Sumerian work, “Man and His God”, a penitential prayer of the
UR III period.[2]

The text
Tablet AO 4462 of the “Dialogue
With sixty-nine lines arranged in ten strophes, each separated by a between a Man and His God”, Louvre
horizontal line, the work is structured around a dialogue between Museum
two people, one of whom has lost favor with both his lord and his
personal god, resulting in his intense suffering from an undisclosed
illness. The text is difficult and fragmentary, especially in the middle leading to debate among scholars
about its meaning and purpose.[3][4] The opening line has been rendered as “a man weeps for a friend to his
god” or, alternatively, “a young man was imploring his god as a friend”.[2]: 7 7 

He protests his innocence, “the wrong I did I do not know!”, and holds his god responsible for his
condition. He continues his lament and cries for deliverance in a sufferer's prayer.[5] At the end, the text
switches to a third-person narrator who relates the man's pleas did not go unheeded and that his god
responded to his entreaties with his deliverance from his afflictions, with the proviso “you must never till
the end of time forget [your] god”, a “happy ending” framing device which also appears in other works of
this genre.[6]

Translation

Line Akkadian (romanized) English translation[7]

First strophe

et,-lu-um ru-i-isz a-na i-li-szu i-ba-ak-ki u2-te-ne- A young man was weeping to his god like a friend,
1
en-ne-en iq-[bi? …] szu constantly praying, he [...] his [...]

2 ha-mi-it, li-ib-bu-usz du-ul-la-szu ma-ru-is,!?-ma His heart was aflame, his toil grim.

3 i-ta-a'-da-ar ka-ba-at-ta-szu i-ni-in-hi His liver was grieving from its suffering.

4 i-ni-isz-ma ik-ta-mi-us i-pa-al-si20-ih He is bent over in suffering; he is prostrate.

ik-pi2-us,!?-ma um-ma du-ul-la-szu ba-ka-i-isz iq- His toil has become too heavy for him, he has drawn
5
ra-ab near to weep.

ki-ma bu-ri-im pa-ar-si-im ša i-me-ri i-na-ag-ga-

6 He brays like the weaned foal of a donkey,
ag
7 iš-ta-pu ma-ha-ar i-li-[im] reši-[…]-šu He has got loud in the god's presence, his chief,

8 ri-mu-um pu-šu-u2 la-al-la-ra-ma ri-gi-im-[š] A bull is his speech, [his] voice two lamenters,

9 be-li-iš-šu qu2-ba-am ub-ba-la ša-ap-ta-aš-[šu] His lips bear a lament to his lord.

Second strophe
10 be-li-iš-šu du-ul-li ih-bu-tu i-ma-an-nu He recounts to his lord the toil he has gone through,

11 in-hu i-na-hu-u2 i-pa-aš-ša-ar et,-lu-um The man explains the suffering he is enduring:

12 be-li-am-ta-al-ka-am-ma i-na ka-ba-at-ti-ia "My lord, I have reflected within my reins,

[...] in [my] heart. I do not know what sin I have

13 […] i li-ib-bim še-et, i-pu-šu la i-di
committed.
[…] an-zi-il-la-ka a-na-ku ik-ki-ba-am le-em-na-
14 Have I [eaten] a very evil forbidden fruit?
ma am-ma-[…] ar

u2-ul da-[a]-gi-il a-hu [a]-hi-iš-šu ka-ar-s,i2 ib-ri-

15 Does brother look down on brother?
im ib-ra-šu la a-ki-il

u2-ul […] an-ni […] na šu ša-ap-li-ka be-lu bi-it [...] has not [...] me, [...] beneath you, the lord of the
16
ri-a-ši-im house of rejoicing [...]

Third strophe

ši-mi-[…] pi […] ra-na-ba-iz-za be-lu mi-ša-ri mu- [...] there is present for me the lord of justice who
17
[ši?-im?] decrees [...]

18 […] i […] am-ma li-ib-ba-šu na-as-qu2-um li [...] may his choice intelligence [...]

19 […] i […] ra-ma-an-šu us,-s,u2-ra a-na [...] to guard himself for [...]

20 […] tu […]-ni-tu-a ti-ib-ta [...] my [...]

21 […]-še ša ku-[… tu]-ul-li-da-an-ni u3 be-[…] [...] [you] begot me and [...]

Fourth strophe
22 [...] x-ar a-ta-szu-x [...] [...] I got distressed [...]

23 [...] ki-ma sza x pa?-[...] ri-sze-pi2 x... [...] like/when [...]

UR? x iq-ta-ti ka-ba-at-ti szi? ma x […] da?-ar

24 U4-mi-ia my spirit came to an end, [...] of my days.

[isz-tu s,]e-eh,2-re-ku a-di ra-bi-ya-ku ur-ri im- [From] my childhood to my maturity, the days have
25
ma-ti mu-[…] lengthened

[im-ma]-ti ma-la tu-da-mi-qa2-an-ni-ma ma-la tur-

26 ?
tab-ba […] la am-szi
Fifth strophe

i-na x du-um-qi2 tu-ka-al-li-ma lu-um-na be-li-ma In [...] of grace you have shown me evil, my lord, you
27
x tu-sza-an-me-er iq-[qi2]-ib-bi have caused [...] it will be said.

ru-ub-bu mu-usz-qi2 sze-pi2-isz wa-ta-ti-ma me- My misfortune has increased, it attaches itself to [my]
28
eh,2-s,e-tim […] ma-h,i-ia feet, [it has inflicted] blows upon me.

pi2ya-am-ma at-ta tu-ma-ar-ri-ra-am da-an-ni-isz You are making the mouth (filled with food) bitter to
29
[…] x-tu-szu i-wi da-da-ar-szu me, its [...] ha become like stinkwort.

[…] tu-ur2-ri-x ta-ad-lu-uh,-ma-mi pi2-isz-ri […]- You have [...], you have muddied the water, [...] since
30
wi-ir isz-tu s,e2-eh,-re-ku my childhood.

[…] x-le-et sza-di-i asz-x-mu lu-u2 mu-ri-da la i- [...] the side of the mountain, [...] the ascent has no
31
szu-ni descent.

Sixth strophe

32 […] x ta-ka-qa2-ar-szu tu-szu-mi-da sze-pi2-ia [...] You have set my feet on the earth.

[...] you have made to bear, you have made my [...]

33 […] x-asz-szi-sza-e-li tu-sza-az-ni-in a-ta
care for me.
34 […] tu-sza-am-li [...] you have filled up.

35 […] pi2-sza-tim ta-ag-ru-un [...] you have heaped up.

36 […] bi-ti-ia a-bi mu-ti ki-im-ti-ia [...] of my house, my father, the man of my clan.

37 [… wa?]-ar-di-szu [...] of his slave.

38 […] x-szu [...] his [...]"

Seventh strophe

39 […] [...]
40 […] x-ar-ki-isz ?

41 […] x-ra-ah,-ku ?

42 […] x-ar-szu tu-ma-i-szu [...] him [...] his [...]

43 […] x-szu-li-wa-szu ka-qa2-ar-szu [...], he raised him to the earth.

44 […] ta-x […] sza-ma-an a-si-im [...] with a physician's oil.

45 […] a-ak-la u3 li-bi-us-su2 ik-tu-um [...], he [gave] food and his garments.

[…] x-s,u2-um-ma li-ib-ba-su2 u2-sza/ta?-an-me-

46 [...], he cheered his spirit.
er
and spoke to him of the relief his good health (would
47 i-ta-u2-szu ta-ap-sze-h,a-at t,u2-ub szi-ri-szu
bring)."

Eighth strophe
48 ši-ib-bu-uk e-de-el li-ib-bu-uk la i-le-em-mi-in "Gird your loins, do not be dispirited,

49 ga-am-ra ša-na-tu u4-mu ša am-la-u2-ni du-ul-la the years are finished, the days I filled with toil.

50 šu-um-ma-ma-an la qa2-bi-ya-at a-na ba-la-t,i-im If you had not been ordained to life,

ki-ma-ma-an te-le-'i di-ya-am ka-ab-ta ku-ul-la-ti- how possibly could you have suffered the severe
51
iš-šu ta-aš-du-ud malady to its end?

52 ta-mu-ur pu-usz-qa2-am i-s,a-bi ka-li-ma You experienced distress, but my [...] is withdrawn:

tu-usz-ta-ag-me-er-ma bi-il-ta-szu ka-bi-it-ta ta-

53 You have borne its heavy load to its completion.
asz-szi

isz-ti-i-qu2-uk pa-da-nu-um pe2-ti-i-ku People have [...]ed you, but [now] the way is open for
54
you,
Your path is straight and compassion is bestowed on
55 isz-ra-at-ku t,u2-du-um u3 sza-ki-in-ku re-mu-um
you,

56 ah,-re-ti-isz u4-mi la ta-ma-asz-szu-u2 il-ka You who in future days will not forget [your] god,

57 ba-ni-ka ki ta-da-am-mi-qu2-nim a-at-ta Your creator, and that you are well favored.

Ninth strophe

58 a-na il-ka ba-nu-uk tu-ku-ul-tu-uk I am your god, your creator, your help.
My guards are watching over you with power for your
59 e-ru-kum ma-as,-s,a-ru-ia u3 da-an-nu-ku-[um]
[protection].

60 a-sza3 ma-ar-qi2-us-su2 i-pe2-et-ti-[ku-um] I will open for you a place of refuge,

61 a-pa-al-la-asz-ku-um-ma da-ri-isz ba-la-t,a-[am] eternal life I will provide for you.

62 u3 a-at-ta e-te-ep-s,i ub-bu-la-am pu-szu-usz As for you, unblenchingly anoint the parched,

63 em-s,a szu-ki-il szi-qi2 s,a-mi-ia ma-mi feed the hungry, give water to the thirsty to drink.

64 u3 sza usz-pu-ma isz-ta-ab-bu-ba i-[…] But he who has cast sorceries, [whose] [...] have [...],

li-it,-t,u2-ul ak-li-isz-ka li-zu-ub li-h,u-ur u3 li-ih,- May he stare at your food as he melts, flows down
65
[h,a-ra-mi-it,] and dis[solves].

66 pa-ti-ye-et-ku a-bu-ul szu-ul-mi-im u3 ba-la-t,i-im For you the gate of prosperity and life is open,

mu-um-ma qe2-er-bu-usz e-ru-ub s,i-i lu sza-al-

67 [...] go in and out of it and prosper."
ma-a-at

Tenth strophe
szu-sze-er pa-da-nu-usz pe2-te t,u2-du-usz un- Make straight his way, open his path, may the prayer
68
ne-en a-ar-di-ka li-ri-id a-na li-bi-ka of your servant sink into your mind.

69 ka-al-ba-nu-um Kalbanum

Primary publications
Jean Nougayrol (1952). "Une version ancienne du "juste souffrant" ". Revue Biblique. 59. pl.
vii and viii (text)
W. von Soden (1957). "Zum altbabylonischen Gedicht von schuldlos Leidenden". Orientalia
- Nova Series (OrNS). 26: 315–319. (with collations)
W. G. Lambert (1960). Babylonian Wisdom Literature. Clarendon Press. p. 10.
W. von Soden (1965). "Das Fragen nach der Gerechtigkeit Gottes im Alten Orient".
Mittheilungen der Deutschen Orient-Gesellschaft (MDOG). 96: 46–48.
 W. G. Lambert (1987). "A Further Attempt at the Babylonian "Man and his God" ". In
Francesca Rochberg-Halton (ed.). Language, Literature, and History: Philological and
Historical Studies Presented to Erica Reiner. American Oriental Society. pp. 187–202.
edition, with collations
W. von Soden (1990). "Weisheitstexte". In G. Burkard (ed.). Texte aus der Umwelt des Alten
Testaments (TUAT) III/1. Gutersloher Verlaghaus. pp. 135–149. (translation)
Benjamin R. Foster (2005). Before the Muses: An Anthology of Akkadian Literature. CDL
Press. pp. 148–150.

External links
Dialogue between a Man and His God at CDLI (http://cdli.ox.ac.uk/wiki/doku.php?id=dialogue_between_
a_man_and_his_god)

References
1. Clyde E. Fant, Mitchell G. Reddish (2008). Lost Treasures of the Bible: Understanding the
Bible through Archaeological Artifacts in World Museums. Wm. B. Eerdmans. p. 256.
2. Carol A. Newsom (2003). The Book of Job: A Contest of Moral Imaginations (https://archive.o
rg/details/bookjobcontestmo00news). Oxford University Press. pp. 77 (https://archive.org/det
ails/bookjobcontestmo00news/page/n89)–78. ISBN 978-0-19-515015-5.
3. Nathan Wasserman (1991). "109) Two New Readings in Old-Babylonian Literary Texts".
NABU: 78–79.
4. W. G. Lambert (1987). "A Further Attempt at the Babylonian "Man and his God" ". In
Francesca Rochberg-Halton (ed.). Language, Literature, and History: Philological and
Historical Studies Presented to Erica Reiner. American Oriental Society. p. 187.
5. Takayoshi Oshima (2015). Babylonian Poems of Pious Sufferers: Ludlul Bel Nemeqi and the
Babylonian Theodicy. Mohr Siebeck. pp. 22–24.
6. Bruce Zuckerman (1991). Job the Silent: A Study in Historical Counterpoint. Oxford
University Press. p. 276. note 483.
7. "A Dialogue Between a Man and His God [CDLI Wiki]" (http://cdli.ox.ac.uk/wiki/doku.php?id=
dialogue_between_a_man_and_his_god). cdli.ox.ac.uk. Retrieved 2019-07-06.

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