(i 1) The great deed of the god Sîn, which none of the gods and goddess(es) knew, which since distant days had not descended (from heaven) into the land, and (which) the people of the land had <not> seen, written down on a (clay) tablet, nor deposited for eternity, (that) you, the god Sîn, lord of the god(s) and goddess(es) who reside in heaven, have come (down) from heaven in the time of Nabonidus, king of Babylon.

(i 7b) I am Nabonidus, an only son who has no one, in whose heart (lit. “my heart”) (the thought of) being king did not exist — the gods and goddess(es) (however) prayed for me and (therefore) the god Sîn called me to be king.

(i 11b) During the night, he showed m[e] a dream, saying: “Quickly, build Eḫulḫul, the temple of the god Sîn of the city Ḫarrān. I will place all of the lands into your hands.”

(i 14b) The people, the citizens of Babylon, Borsippa, Nippur, Ur, Uruk, (and) Larsa, the priests, (and) the people of the cult centers of the land of Akkad neglected his great divinity, disregarded (it), and sinned (against it). They did not know about the great anger of the king of the gods, the god Nannāru.

(i 19) They forgot their cultic rites and were speaking lies and untruths. They were eating one another like dogs, (and) created diʾu-disease and famine among them. He (Sîn) reduced the people of the land.

(i 22b) Moreover, I — he (Sîn) took me far away from my city Babylon and, for ten years, I walked the road between the cities Tēmā, Dadānu, Padakku, Ḫibrā, Yadīḫu, and (then) as far Yatribu. I did not enter my city, Babylon.

(i 27b) By the word of the god Sîn, king of the gods, lord of lords, whose — the god Sin’s, the god Nannāru’s — command the gods and goddess(es) residing in heaven carry out in full, the deities Šamaš, Ištar, Adad, and Nergal appointed me a guard for (my) well-being and (my) life.

(i 31b) In that year, in the months Nisannu (I) and Tašrītu (VII), the people of the lands of Akkad and Ḫatti took away for me the yield(s) of the mountains and sea(s), and, by the command of the god Sîn, the god Adad, the canal inspector of heaven and earth, gave them rainwater to drink during the scorching summer heat of the months Simānu (III), Duʾūzu (IV), Abu (V), Ulūlu (VI), (and) Tašrītu (VII), during these months, during all of those years, without ceasing. Their property and goods entered my presence intact.

(i 38b) By the command of the god Sîn and the goddess Ištar, the lady of battle without whom hostility and peace do not exist in the land and no war is fought, she (Ištar) laid her hand over them, and (then) the kings of the lands Egypt, Media, (and) Arabia, and all of the hostile kings sent (their envoys) into my presence for (establishing) goodwill and peace.

(i 45b) The people of Arabia, who ... [...] weapon(s) [...] of the land of Akkad [...] ... for robbing and taking away the possessions that they had available, but, by the word of the god Sîn, the god Nergal broke their weapons and they bowed down at my feet.

(ii 3) The god Šamaš, the lord of command(s) without whom no mouth is opened and no mouth is closed, the one who fully carries out the command(s) of the god Nannāru, the father who created him, made the people of the lands of Akkad and Ḫatti, whom he had placed in my hands, have common cause with and a loyal heart towards me so that they can fulfill (their) duties to m[e] (and) fully carry out (all of) my commands in the remote mountains region(s and on) the obstructed road(s) that I marched on for ten years.

(ii 11b) The appointed time arrived and the days that the king of the god(s), the god Nannāru, had commanded had elapsed. In the month Tašrītu (VII), (on) the seventeenth day, whose interpretation is “the day the god Sîn is favorable,” the god Sîn, the lord of the gods, whose name on the first day is “the weapon of the god Anu,” you (who) touch the sky and break the earth, the one who has gathered (to himself all of) the divine offices of highest rank, the one who has collected (all of) the divine offices of supreme power, the one who has taken (for himself all of) the divine offices of the role of the god Ea, who grasps in his hands the totality of all of the divine offices of heaven, the Enlil of the gods, the king of kings, the lord of lords, who does not retract his command(s) (and) does not say his word(s) twice, the reverence of whose great divinity fills heaven and earth (and) covers heaven and earth like his appearance — what can be done without you?

(ii 26b) (As for) the land where your heart desired to reside, you placed reverence for your great divinity inside it so that its foundations are firmly established until distant days. (As for) the land that your heart desired to destroy, you withdrew your reverence from inside it (and) abandoned it until distant days.

(ii 32b) (You,) whose pronouncement(s) all of the gods and goddess(es) who reside in heaven honor (and) who fully carry out the command(s) of the god Nannāru, the father who created them, the one who has collected (all of) the divine offices of heaven and earth, without whose exalted command, which he speaks in heaven daily, no land is founded and no light in the land comes comes into existence —

(ii 40) The gods were quivering like reed(s), the Anunnakū gods, who (...) in front of the command(s) of his great divinity, which cannot be changed, were trembling, ... mountain(s)

(iii 0) (my) path did not stop with the diviner or the dream-interpreter. I laid down and, during the night, (my) dream was frightening, until the word of the god ... The year elapsed. (When) the appointed time that the god Nannāru had commanded arrived, [...] from the city Tēmā.

(iii 5) (As for the citizens of) Babylon, the city of [my] lordly maje[sty], they saw [my ...] and ... [...] as a greeting-[gift] and a gift, they came up into my presence. The kings (living) nearby came up to me and kissed my feet. Moreover, the (kings) living far away heard (about it and) became frightened of his great divinity.

(iii 11b) The gods and goddesses who had cut themselves off and gone far away, turned favorably to me and said laudatory word(s) about me. My favorable omen(s) were placed in the mouth of the diviner.

(iii 13b) In the distant mountains, I constantly led my people in wealth, abundance, and prosperity, and I took the road (back) to my land in safety. I constantly observed the word(s) of his great divinity and I was not lazy, negligent, (or) careless.

(iii 17b) I mustered the people of the land of Akkad and Ḫatti, from the border of Egypt (and) the Upper Sea to the Lower Sea, which the god Sîn, king of the gods, had placed into my hands.

(iii 20b) I built Eḫulḫul, the temple of the god Sîn, anew (and) completed its construction. I took the deities Sîn, Ningal, Nusku, and Sadarnunna by the hand, (leading them out) of Šuanna (Babylon), the city of my royal majesty, and I had (them) enter (and) reside on their eternal dais(es) during joyous celebrations.

(iii 25) I offered sumptuous offerings before them (and) presented (them) with my gifts. I filled Eḫulḫul with joy and made the heart(s) of his people rejoice.

(iii 28) I fully carried out the command(s) of the god Sîn, king of the gods, lord of lords, the one who resides in heaven, whose name in heaven is “the god of gods,” who surpasses the deities Šamaš — whose name is (also) Nusku — Ištar, Adad, and Nergal, who fully carry out the command(s) of the god Nannāru, who surpasses them.

(iii 32b) Whenever I put on my weapons and set my eyes on doing battle, (it was) to fully carry out the command(s) of the god Nannāru.

(iii 34b) Whoever you are, whom the god Sîn names to be king and (then) calls you “my son,” [...] the sanctuary of the god Sîn, the one who resides in heaven, wh[ose] com[mand(s) cannot be chan]ged and whose word(s) are not said twice,