Sennacherib, king of Assy[ria], the one who fashioned image(s) of (the god) Aššur and the great gods:

[Through] divination, at the command of the gods Šamaš and [Adad, I built] the akītu-house of the steppe for the [qerītu]-festival, which had been forgotten for a long time. I named it [Eabb]augga, “House (where) Tiāmat Is Put to Death.” I named its cella Edubduba[bba, “House that Makes] the Host of Tiāmat [Trem]ble.”

[Through] the craft of the deity Ninagal [and] my own expertise, I had a gate of reddish bronze made that is entirely (one single) metal b[and]. Acco[rding to] the command that the gods Šamaš and Adad gave me through divination, I depicted on this gate an image of [(the god) Aššur, who] is going to fight [Tiāmat], (showing) the bow as he carries (it), in the chariot which he rides, (and) the Deluge [which he has h]arnessed, (and) the god Amurru as the driver who rides with him.

According to the command of the gods Šamaš and Adad, I depicted on this gate (a scene showing) the god[s, as many as] go in front of him and go behind him, those who ride in vehicles (and) those who go on foot; [th]eir pos[itions] as they are arrayed before (the god) Aššur and arrayed behind (the god) Aššur; (and) Tiāmat, <with> the creatures (created) [inside] her, against whom (the god) Aššur, king of the gods, goes to fight.

According to the command of the gods Šamaš and Adad, ditto (= I depicted on this gate a scene showing) the rest of the gods who go on foot. [Acco]rding to the command of the gods Šamaš and Adad, I did not depict (the scene) before Aššur captures Tiāmat, carries off the beasts of Tiāmat, gives [...] his [...]s as they run about on foot like this one, [...] who are not depi[cted] with them. I put in writing (the details of the scene) on this gate an[d] splendidly erected (it) [...] in silver, gold, (and) bronze.

To break down utensils of silver, gold, (and) [reddish] bronze, to melt down (metal) from 1,000 talents to one shekel, (and) to smelt (them) together: (20) I myself, the one who understands their technique (and) who grasps their casting, have mastered (these skills). If you do not believe (the record of) the casting of this bronze, I (hereby) swear by the king of the gods, (the god) Aššur, the god who created me, where this inscription is written down and where the image of (the god) Aššur and the image of the gods, as many as go to fight against Tiāmat with him, are depicted, that I myself had this metal-work cast. So that it will be known to future generations: (25) I increased therein the amount of tin. Know through this that I myself had this metal-work cast.

ruling

The image of (the god) Aššur, who goes to fight against Tiāmat. The image of Sennacherib, king of Assyria. The deities Šarur, Šargaz, Kakka, Nusku, Mandānu, Tišpak, Ninurta of the Wall, Kusu, Ḫaya, (and) the Sebetti — these are the gods who go in front of (the god) Aššur. The deities Mullissu, Šērūa, Sîn, Ningal, Šamaš, Aya, Kippat-māti, (30) Anu, Antu, Adad, Šala, Ea, D[amqina, (...)], Bēlet-ilī, (and) Ninurta — these are the gods who [g]o behind (the god) Aš[šur].

The victorious weapon is placed in the chariot of (the god) Aššur.

Tiāmat with the creatures (created) inside her.