West Semitic Vocabulary in the Akkadian Texts from Emar (Harvard Semitic Studies, No. 49)

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HARVARD SEMITIC MUSEUM PUBLICATIONS Lawrence E. Stager, General Editor Michael D. Coogan, Director of Publications

HARVARD SEMITIC STUDIES Jo Ann Hackett and John Huehnergard, editors Syriac Manuscripts: A Catalogue Moshe H. Goshen-Gottstein Introduction to Classical Ethiopic Thomas O. Lambdin Dictionary of Old South Arabic Joan C. Biella The Poet and the Historian: Essays in Literary and Historical Biblical Criticism Richard Elliott Friedman, Editor Carol Newsom The Songs of the Sabbath Sacrifice Non-Canonical Psalms from Qumran: Eileen M. Schuller A Pseudepigraphic Collection Elisha Qimron The Hebrew of the Dead Sea Scrolls Judith E. Sanderson An Exodus Scroll from Qumran Jeffrey H. Tigay You Shall Have No Other Gods John Huehnergard Ugaritic Vocabulary in Syllabic Transcription Gus Van Beek The Scholarship of William Foxwell Albright John Huehnergard The Akkadian of Ugarit Michael E. Stone Features of the Eschatology of IV Ezra Wolfhart Heinrichs, Editor Studies in Neo-Aramaic Lingering over Words: Studies in Ancient Near Eastern Literature in Honor of William L. Moran Tzvi Abusch, John Huehnergard, Piotr Steinkeller, Editors A Grammar of the Palestinian Targum Fragments Steven E. Fassberg from the Cairo Genizah The Origins and Development of the Waw-Consecutive: Mark S. Smith Northwest Semitic Evidence from Ugaritic to Qumran Shlomo Izre'el Amurru Akkadian: A Linguistic Study, Volume I Shlomo Izre'el Amurru Akkadian: A Linguistic Study, Volume II Daniel E. Fleming The Installation of Baal's High Priestess at Emar Beatrice Gruendler The Development of the Arabic Scripts The Archaeology of Israelite Samaria: Early Iron Age Ron Tappy through the Ninth Century BCE John Huehnergard A Grammar of Akkadian John Huehnergard Key to A Grammar of Akkadian Paul V. Mankowski Akkadian Loanwords in Biblical Hebrew Adam in Myth and History: Ancient Israelite Dexter E. Callender Jr. Perspectives on the Primal Human William L. Moran Amarna Studies: Collected Writings

WEST SEMITIC VOCABULARY IN THE AKKADIAN TEXTS FROM EMAR

by

Eugen J. Pentiuc

EISENBRAUNS Winona Lake, Indiana 2001

WEST SEMITIC VOCABULARY IN THE AKKADIAN TEXTS FROM EMAR by Eugen J. Pentiuc

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Library of Congress Cataloging-in-Publication Data Pentiuc, Eugen J., 1955— West Semitic vocabulary in the Akkadian texts from Emar / by Eugen J. Pentiuc. p. cm. — (Harvard Semitic studies ; no. 49) Rev. ed. of author's thesis (Ph.D.)—Harvard University, Cambridge, Mass., 1997 Includes bibliographical references and index. ISBN 1-57506-910-5 (cloth : alk. paper) 1. Semitic languages, West—Glossaries, vocabularies, etc. 2. Semitic languages, West—Grammar. 3. Akkadian language—Foreign words and phrases—Semitic, West. 4. Emar (Extinct city) I. Title. II. Series. PJ4105.P46 2001 492—dc21 2001040567

The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984.©™

CONTENTS

Abbreviations 1. Bibliographical 2. Texts 3. Other

Introduction 1. The Archaeology of Emar 2. Historical Background 3. The Corpus 4. The Linguistic Background 5. Methodology 6. Previous Work 7. Citation

Part One. The Glossary

&

....xi xi xiv xv

............1 1 6 10 11 12 15 16

19

Part Two. Grammatical Observations on the West Semitic Forms

199

List of West Semitic Forms

199

I. Orthography A. The Emar Syllabary

205 205

1. The Syllabic Signs 2. Determinatives in West Semitic Lexemes 3. Rare Values Attested at Emar and in Other Western Peripheral Akkadian Corpora 4. The Use of CVC Signs 5. Plene and Broken Spellings 6. Consonant Doubling

B. The Representation of West Semitic Phonemes 1. The Consonants 2. The Vowels

II. Phonology A. Assimilation

205 213 214 215 215 216

217 217 227

231 231

viii


1. Consonant Assimilation 2. Vowel Assimilation a) Regressive Assimilation b) Vowel Harmony around Gutturals c) Vowel Assimilation before Labials d) Diphthong Contraction

B. Dissimilation. C. Prosthesis D. Anaptyxis (Vowel Epenthesis) E. Syncope 1. Vowels 2. Consonants

F. Vowel Alternation G. Canaanite Shift H. The Status of w andy 1. Word-initial 2. Postconsonantal 3. Intervocalic

..........231 231 231 232 232 232

.......232 ....233 233 233 233 234

234 235 235 235 236 236

HI. Morphology A. The Pronoun B. Nouns and Adjectives

237 237 237

1. Patterns 2. Inflection a)Mimation b) Gender c) Number d)Case e) Bound Forms C. Verbs 1. Akkadianized Patterns 2. West Semitic Patterns Appendix: Lists of Hittite and Hurrian Forms Discussed in the Glossary

237 242 242 242 243 244 245 246 246 247

Bibliography of Works Cited

249

.«.. 251

Indexes Index of Forms Discussed

267

1. Nonnormative Akkadian 2. Hurrian 3. Hittite 4. West Semitic 5. Unidentified Forms

267 267 268 268 270

Acknowledgments

With profound gratitude to God, I acknowledge those who have helped me reach the publication of this work, which is a revised version of my Ph.D. dissertation defended in the Department of Near Eastern Languages and Civilizations at Harvard University in November 1997. Limited space keeps many outstanding people from inclusion in these acknowledgments, but not from my heart. First, my sincere and respectful thanks go to my advisor Professor John Huehnergard. During my graduate years as well as from the conception of this project and throughout its writing, he has guided, inspired, and en couraged me, in the tradition of the great pedagogues. I would also like to express my appreciation to Professors Jo Ann Hackett, Piotr Steinkeller, Daniel Fleming, Miguel Civil, and Michael Coogan for their helpful comments and suggestions. I wish to thank my friend Dr. Allan Emery III and my student William Adams who patiently read various drafts of this work. I would like to thank Professors Jo Ann Hackett and John Huehnergard for publishing my work in the Harvard Semitic Studies Series. In spite of all the advice I received, any shortcomings or errors found in this work are my responsibility entirely. I am indebted to the Hyde Foundation and Professor George Ursul, now deceased, for their financial support. Finally, heartfelt gratitude goes to my parents Ana and Constantin (in his memory), to my faithful wife Flora, and to our children Daniel and Cristina, for their unfailing love, patience and support. Eugen J. Pentiuc Brookline, Massachusetts, Spring 2001

Abbreviations 1. AAAS AASOR ABD AbrN ABoT ABZ4 ADD AEPHER AfO AHw AION AJA AJBI AnOr AOAT AOS ARM(T) AS4 ASJ AuOr(S) BA BAM BASOR BBR BDB

Bibliographical

Annales archeologiques arabes syriennes Annual of the American Schools of Oriental Research D.N. Freedman (ed.). The Anchor Bible Dictionary. 6 vols. Abr-Nahrain K. Balkan. Ankara arkeoloji muzesinde bulunan Bo§azkoy tabletleri R. Borger. Assyrisch-babylonische Zeichenliste. 4th ed. C.H.W. Johns. Assyrian Deeds and Documents Annuaire. Ecole pratique des hautes etudes; Ve sec tion—sciences religieuses Archiv filr Orientforschung W. von Soden. Akkadisches Handworterbuch Annali delllstituto Universitario Orientali di Napoli American Journal of Archaeology Annual of the Japanese Biblical Institute Analecta Orientalia Alter Orient und Altes Testament American Oriental Society (Papers) Archives royales de Mari (Textes) W. von Soden, W. RoUig. Das akkadische Syllabar. 4th ed. Acta Sumerologica Aula Orientalis (Supplementa) Biblical Archaeologist F. Kocher. Die babylonisch-assyrische Medizin in Texten und Untersuchungen Bulletin of the American Schools of Oriental Research H. Zimmern. Beitrdge zur Kenntnis der babylonischen Religion F. Brown, S.R. Driver, C.A. Briggs. A Hebrew and English Lexicon of the Old Testament

xii

Abbreviations


BiMes BiOr BLMJ CAD CBQ CCT CHD

CRAIBL CT CTH DAE DLU DNWSI EA Emar VI Eretz-Israel GAG GLH HALOT

Hh HSM HSS HTR HW Idu Izbu Commentary JANES

Bibliotheca Mesopotamica Bibliotheca Orientalis Siglum for tablets in the Bible Lands Museum (Jerusa lem) I.J. Gelb et al. (eds.). The Assyrian Dictionary of the Oriental Institute of the University of Chicago The Catholic Biblical Quarterly Cuneiform Texts from Cappadocian Tablets H.G. Giiterbock, H.A. Hoffner (eds.). The Hittite Dictio nary of the Oriental Institute of the University of Chicago Comptes rendus de VAcademie des Inscriptions et Belles-Lettres Cuneiform Texts from Babylonian Tablets in the British Museum E. Laroche. Catalogue des textes hittites. 2d ed. P. Grelot. Documents arameens d'Egypte, introduction, traduction, presentation G. del Olmo Lete, J. Sanmartm. Diccionario de la lengua ugaritica J. Hoftijzer, K. Jongeling. Dictionary of the North-West Semitic Inscriptions W.L. Moran. TheAmarna Letters D. Amaud. Recherches au pays dAStata: Textes sumeriens et accadiens. 4 vols. Eretz-Israel W. von Soden. Grundriss der akkadischen Grammatik E. Laroche. Glossaire de la langue hourrite L. Koehler, W. Baumgartner, J.J. Stamm. The Hebrew and Aramaic Lexicon of the Old Testament. Translated and edited under the supervision of M.E.J. Richardson. 5 vols. lexical series HAR-ra = hubullu (= B. Landsberger, E. Reiner, MSL 5-11) Harvard Semitic Monographs Harvard Semitic Studies Harvard Theological Review J. Friedrich. Hethitisches Wbrterbuch lexical series A = idu commentary to the series Summa izbu, cited from MSL Journal of the Ancient Near Eastern Society of Colum bia University

xm

Journal of the American Oriental Society Journal of Biblical Literature Journal of Cuneiform Studies Journal of the Economic and Social History of the Orient Journal of Near Eastern Studies JNES KADP F. Kocher. Keilschrifttexte zur assyrisch-babylonischen Drogen- und Pflanzenkunde H. Donner, W. Rollig. Kanaandische und aramaische KM Inschriften Keilschrifttexte aus Boghazkoi KBo M. Dietrich, O. Loretz, J. Sanmartin. Die KTU keilalphabetischen Texte aus Ugarit. 2d ed.: The Cuneiform Alphabetic Texts from Ugarit, Ras Ibn Hani and Other Places Keilschrifturkunden aus Boghazkoi KUB unpublished tablets from Kiiltepe Kiiltepe E. Ebeling. Literarische Keilschrifttexte aus Assur LKA synonym list malku = sarru Malku Mari: Annales de recherches interdisciplinaires MARI texts from Tall Munbaqa, published by W. Mayer, MBQ-T MDOG 118 (1986) 126-31; 122 (1990) 45-66 Mitteilungen der Deutschen Orient-Gesellschaft MDOG G. Pettinato. Materiali epigrafici di Ebla 4: Testi MEE lessicali bilingui Lettre mitannienne de TuSratta = EA 24 Mit Mission de Ras Shamra MRS MSL B. Landsberger, et al. (eds.). Materials for the Sumerian Lexicon Nouvelles assyriologiques breves et utilitaires NABU Oriens Antiquus OA S. Greengus. Old Babylonian Tablets from Ishchali OBTI and Vicinity OLP Orientalia Lovaniensia Periodica OLZ Orientalistische Literaturzeitung Or Orientalia Practical Voca lexical text, published by B. Landsberger and O. bulary Assur Gurney, AfO 18 PRU Le Palais royal d'Ugarit RA Revue d'assyriologie et d'archeologie orientate RB Revue biblique RE G. Beckman. Texts from the Vicinity of Emar in the Collection of Jonathan Rosen RHA Revue hittite et asianique RLA E. Ebeling et al. (eds.). Reallexikon der Assyriologie und vorderasiatischen Archaologie JAOS JBL JCS JESHO

xiv

RS RSO Sa

SMbG SMEA StOr SynL Syria TDP TA UF Ug.5 Ug.7 Uruanna UT VT WO ZA ZAH ZDMG ZDPV

Ras Shamra excavation/tablet number Rivista degli Studi Orientali lexical series Syllabary A J. Aro. Studien zur mittelbabylonischen Grammatik Studi Micenei ed Egeo-Anatolici Studia Orientalia synonym list Syria: Revue d'art oriental et d'archeologie R. Labat. Traite akkadien de diagnostics et pronostics medicaux Tel Aviv Ugarit-Forschungen J. Nougayrol et al. (eds.). Ugaritica 5 C.F.A. Schaeffer (ed.). Ugaritica 7 pharmaceutical series uruanna: maStakal C.H. Gordon. Ugaritic Textbook Vetus Testamentum Die Welt des Orients Zeitschrift fur Assyriologie und vorderasiatische Archaologie Zeitschrift fur Althebraistik Zeitschrift der deutschen morgenldndischen Gesellschaft Zeitschrift des deutschen Paldstina-Vereins

2. Texts ASJ 6 ASJ 10 ASJ 12 ASJ 13 ASJ 13 ASJ 14 ASJ 14 AuOr 5 AuOrS^

Abbreviations

WEST £SEMITIC VCXTABULARY IN THE AKKADIAN TEXTS FROM EMAR

A. Tsukimoto. "Eine neue Urkunde des Tili-Sarruma, Sohn des Konigs von KarkamiS" A. Tsukimoto. "Sieben spatbronzezeitliche Urkunden aus Syrien" A. Tsukimoto. "Akkadian Tablets in the Hirayama Collection (I)" A. Tsukimoto. "Akkadian Tablets in the Hirayama Collection (II)" A. Tsukimoto. "Six Text Fragments from the Middle Euphrates Region" * A. Tsukimoto. "Akkadian Tablets in the Hirayama Collection (III)" A. Tsukimoto. "An Akkadian Field Sale Document Privately Held in Tokyo" D. Arnaud. "La Syrie du moyen-Euphrate sous le protectorat hittite: contrats de droit prive" D. Arnaud. Textes syriens de I'dge du Bronze Recent

Emar Iraq 54

xv

D. Arnaud. Emar VI/3-4 S. Dalley, B. Teissier. "Tablets from the Vicinity of Emar and Elsewhere" JCS 34 M. Sigrist. "Miscellanea." JCS 34 (1982) 242-52 JCS 40 G. Beckman. "Three Tablets from the Vicinity of Emar" RA77 J. Huehnergard. "Five Tablets from the Vicinity of Emar" RE G. Beckman. Texts from the Vicinity of Emar in the Collection of Jonathan Rosen Sigrist, "Seven M. Sigrist. "Seven Emar Tablets" Tablets"

3. Other ace. act. adloc. adj(s). Akk. Alal. alphab. Arab. Aram. Assyr. Babyl. Bog. c. C C ca. Can. cf. CommSem. conj. D DA det. DN du. EA econ. ed(s). e -gEgElam.

accusative active ad locum, at the place discussed adjective(s) Akkadian Alalah alphabetic (text, form) Arabic Aramaic Assyrian Babylonian Bogazkoy common gender causative stem of the verb consonant circa Canaanite compare Common Semitic conjugation verbal stem with doubled middle radical Deir c Alla determinative divine name dual El Amarna economic (text) editor(s), edited by exempli gratia, for example Egyptian Elamite

xvi

WEST SEMITIC VOCABULARY IN THE AKKADIAN

esp. et al. Eth. f./fem. G gen. GN Gt Hatt. Heb. Hiph. Hithp. Hitt. Hurr. ibid. inf. interj. JAram. 1(1). LB legal lex. lit. log. m./masc. MA MB mng. Mo. n. NA Nab. NB Niph. no. nom. num. NWS OA OAkk. obi. OffAram. p./pl. PA Palm.

especially et alii, and others Ethiopian feminine basic stem of the verb genitive geographical name basic verbal stem with infixed -tHattusas Hebrew Hiph c il Hithpa c el Hittite Hurrian ibidem, in the same place infinitive interjection Jewish Aramaic line(s) Late Babylonian (Akkadian) legal (text) lexical (text) literary (text) logogram, logographic masculine Middle Assyrian (Akkadian) Middle Babylonian (Akkadian) meaning Moabite noun Neo-Assyrian (Akkadian) Nabatean Neo-Babylonian (Akkadian) Niph c al number nominative numeral Northwest Semitic Old Assyrian (Akkadian) Old Akkadian oblique Official Aramaic plural Peripheral Akkadian Palmyrene

Abbreviations

EMAR

pass. passim Ph. PN PPprep. ptcpl(s). PS Pun. R rel. s./sg. Sab. SB Sem. Sum. syll. Syr. s.v(v). Ugar.

VI v v./vb. var. viz. vol(s). vs. WPA wr. WS /roman/ [italic] r italic'* * ** < > « »

passive here and there Phoenician personal name pages preposition participle(s) Proto Semitic Punic radical (of a root) relative singular Sabaic (South Arabian) Standard Babylonian (Akkadian) Semitic Sumerian syllable, syllabic (writing, text) Syriac sub voce/vocibus, under the word(s) in question Ugaritic vowel verb, verbal variant videlicet, namely volume(s) versus West Peripheral Akkadian written West Semitic phonemic representation damaged signs partially damaged signs precedes reconstructed form precedes unattested form scribal omission scribal addition

INTRODUCTION All lexical items discussed in this study are found in the Akkadian texts written at Emar in the Late Bronze Age. The study has two parts. The first part is an analytical glossary including nonnormative Akkadian forms, Hittite and Hurrian words, West Semitic lexemes, and words whose origin remains unknown. The second part is a summary of grammatical observa tions on the West Semitic lexical material alone. 1. T h e A r c h a e o l o g y of E m a r The texts which comprise the object of this research were discovered at Meskene Qadime (the ancient port city of Emar), on the great bend of the Euphrates river, during several seasons of excavations (1972-76) led by the French archaeologist J.-Cl. Margueron. 1 These excavations, averaging six to seven weeks each season, sought to salvage the vestiges of the ancient ruins in the area and were prompted by the Syrian government's intention to erect a dam on the Euphrates at Tabqa. Soon the valley would be sub merged into Lake El Assad. Today the site of Late Bronze Emar is sur rounded by water and the lowest sections of the city are filled with pools. While Emar was being excavated, other sites in the region were uncov ered, including Tell Hadidi (ancient Anzu), which yielded 14 tablets, 2 and Munbaqa (ancient Ekalte), which produced 81 tablets. 3 Emar is first mentioned in an Ebla document dating from the twentyfourth century B.C., when the local kings of this Syrian city were subjects of either Ebla's or Mari's ruler.4 Another mention of Emar is found in the nineteenth century B.C. at Mari, 5 when Aleppo exercised supremacy in the region. As Beckman6 noted, the interest of the local powers in Emar was strategic, due to its location at the crossroads between Mesopotamia on the one hand, and Syria-Palestine, Anatolia, and the Aegean on the other.7 1

For a summary of the archaeological excavations at Emar, see Beyer, Meskene Emar. See also Margueron, Histoire et archeologie 122 (1987) 20-21; RLA 8 (1993) 84-93; BA 58 (1995) 126-38. The final reports have not yet been published. 2 Dornemann, AASOR 44 (1979) 113-51. The tablets are to be published by R. Whiting. 3 Mayer, MDOG118 (1986) 126-31; 122 (1990) 45-66. According to Wilcke (AuOr 10 [1992] 124-25), the tablets found at Munbaqa date from the same period as the Emar tablets. 4 Archi, MARI 6 (1990) 21-38. 5 Durand, MARI 6 (1990) 39-92. 6 "Emar and Its Archives," 3. 7 Klengel, OLZ 83 (1988) 646.

2


The site of Emar measures 1000 meters east-west and 700 meters northsouth. 8 Since the eastern side showed deep levels of later occupation, the main activity was concentrated on the western side of the site.9 In the beginning the team was searching for the third and second mil lennia B.C. strata,10 but after four seasons of excavations only Late Bronze evidence had been found. This led to the conclusion that the earlier city mentioned in the Ebla and Mari text corpora was located in a different place than the Late Bronze city. Margueron" suggested that the old city was built in the Euphrates Valley. During the Late Bronze Age, Emar, the capital of the province "Land of Agtata,"12 was included in the Hittite em pire. According to Geyer,13 it was about this time when, because of a change in the flow of the Euphrates, the older city in the valley was abandoned for a new one, built on the cliffs.14 According to Margueron, 15 the new city was built with direct financial support from the Hittite empire. The western half of the site was occupied from the late fourteenth to the early twelfth centuries B.C., except for the center of the site, where a Mus lim cemetery was found. The investigation of the cemetery by the team of the Institut Francais d'Etudes Arabes (IFEA) led to the discovery of the Late Bronze temple M, and its major archive of Akkadian texts. The eastern side of the site was reoccupied during Roman, Byzantine, and early Islamic periods. Under the Byzantines its name was Barbalissos, while the Arabs called it Balis.16 During the Roman and Byzantine periods, the city was surrounded by a rampart. After the Ayyubid period the city of Emar was sporadically settled but no major architecture is reported. 17 The Late Bronze city was defended by the three steep slopes of the lime stone plateau, and by a massive moat (500 meters long, 30 meters wide, and 15 meters deep) on its western side. No traces of gates were detected but, based on topography, they were probably at the center of each side.18 The difficulty encountered by the founders was the terrain of the plateau sloping from east to west. Thus, an intricate plan of terracing and quarrying through out the city was designed. After the terracing, the new city was equipped with a complex street system along with public and residential sections. 8

See Margueron, AAAS 32 (1982) 242. " It may be noted that another team, led by A. Raymond and L. Golvin, and affiliated with the Institut Francais d'Etudes Arabes (IFEA), did some work on the eastern levels of the site; see Margueron, AAAS 32 (1982) 238. * 10 Pitard, "The Archaeology of Emar," 14-15. 11 "Architecture et urbanisme," 11. 12 Laroche, "Emar," 236. 13 MARI 6 (1990) 107-19. 14 Pitard, "The Archaeology of Emar," 15. 15 Le Moyen Euphrate, 89, 285-312; Le Monde de la Bible 20 (1981) 30-33. 16 Pitard, "The Archaeology of Emar," 14. See also Margueron, BA 58 (1995) 130. 17 Margueron, BA 58 (1995) 128. 18 See Margueron, BA 58 (1995) 130.

Introduction Emar

3

Architecture

As Margueron 19 noted, while the public and residential buildings were greatly influenced by the Hittites, suggesting that Hittite artisans were di rectly involved in the process of building, the four temples discovered at Emar show, rather, a Syrian style. Apparently the Hittites were not inter ested in replacing the local religious system with their own. 20 Area A: Among the public buildings uncovered in Area A, a high prom ontory overlooking the Euphrates Valley, was a blt-hilani palace, the earli est attestation of this Hittite architectural style in Syria.21 Its traces point to a large and wide colonnaded portico leading to two oblong rooms. The second room was probably the throne room.22 A few small rooms were attached to its back side. From this palace built at the northwest corner, the local king could watch both the city and the port bordering the northern side of Emar. A few tablets (Emar 1-22), mostly legal documents, includ ing sale contracts, were found in the blt-hilani palace.23 Area E: A pair of temples were uncovered on the highest point of the site, the southwest edge. The temples were built side by side, with the en trance facing east. Both were designed in the mageron style, consisting of a single long room, a cella, and a porch. The cella had two main compo nents corresponding perhaps to two sections: an altar for offerings, and a podium for the divinity along with benches on the back wall. 24 The south ern temple was longer than the other. The northern temple also had a bench along the southern wall of the cella and small pillar bases along the floor.25 The two temples were separated by a street communicating with an espla nade behind the temples. Remains of an altar and holes in the rock may be detected on this esplanade, whose function was probably cultic.26 Twenty-one tablets (Emar 42-62) were discovered in the southern 19

Le Moyen Euphrate, 308-12. Pitard, "The Archaeology of Emar," 23. 21 Margueron (AASOR 44 [1979] 153-76) notes that Building E, a palace in HattuSa (modern Bogazkoy), also has characteristics of the blt-hilani. Pitard ("The Archae ology of Emar," 17) disputes Margueron's assumption about the Hittite origin of this type of building, noting the huge chronological gap between Bogazkoy struc ture and the main examples of this architectural style in Syria. 22 Margueron, BA 58 (1995) 130. 23 Because of the insignificant nature of the archive, Dietrich (UF 22 [1990] 2548) considers this building an administrative building rather than a palace. Pitard ("The Archaeology of Emar," 17) notes that the important location of this building is a more compelling argument for identifying it as a palace type. 24 Margueron (Le Monde de la Bible 20 [1981] 31-33) compares the threefold division of the Jerusalem Temple Culam, hekal, ddbir) with that of the Emar temples (also the temple of Tell Taynat from the seventh century B.C.), suggesting a Syrian origin for the plan of the Jerusalem Temple. 25 Margueron, "Architecture et urbanisme," 29-31. 26 Margueron, Le Moyen Euphrate, 308-9; "Emar, Capital of Agtata," 130. 20

4


temple; most of them are inventories or lists of persons. Since three of these texts {Emar 42; 45; 52) mention the name of Baal/Hadad, one may sup pose that this temple was dedicated to Baal.27 In the northern temple were found only five tablets (Emar 63-67) with no indication of the deity hon ored here. Given the relationship between Baal and AStart at Emar, this temple may have been the main shrine of AStart.28 Area M: Near the center of the site two other temples, unrelated and not side by side, were discovered. One of these temples, labeled temple ML,, and identified as the Pantheon,29 dedicated perhaps to all the gods, follows the plan of the twin temples in Area E, i.e., a porch leading to a long cella, equipped with a podium and a bench along the back wall. The orientation of this temple is different from that of the temples in Area E, in that it faces north-east rather than east. In addition, temple M1 has two rooms on each side of the cella. As in the case of the twin temples in Area E, located behind temple M , it has an esplanade with a cultic function.30 Also, remains of a house (a priestly residence?) were found behind temple M r Here the excavators found the archives of the Diviner (WHAL), an im portant personage consulted sometimes by the Hittite king himself. The largest number of Emar tablets came from these archives, which might have originally been located on an upper floor. Here were found over 650 tablets (Emar 137-793) of different genres. The temple M2 in Area M is oriented east-west and its entrance faces east. Fragments of exterior decoration (e.g., ceramic cones and spikes) from the front facade suggest some influence from the east, probably Mittanni. 31 Areas D, E, O, Q, T, and V: Remains of more than thirty houses and streets were found in these residential areas.32 All the Emar houses follow almost the same plan: a three-room ground floor consisting of a large room in the front with two small rooms behind. 33 It seems that some houses were equipped with an interior staircase leading to a second floor where other rooms were built on top of the two small rooms. 34 This type of house is found not only in western Syria and Palestine but is widely attested in 27

Pitard, "The Archaeology of Emar," 18. Margueron, "Architecture et urbanisme," 31; Werner, Die Entwicklung der Sakralarchitektur, 107. 29 Margueron, BA 58 (1995) 132. 30 Such a practice is attested in Syria-Palestine as early as the Early Brorfee Age, e.g., in Megiddo Temple 4040 with a huge altar located behind it; see Pitard, "The Archaeology of Emar," 21 and note 27. 31 The same practice is found in fourth- and third-millennium Mesopotamia, and second-millennium Nuzi; see Margueron, Le Moyen Euphrate, 304-8. 32 See Margueron, Le Moyen Euphrate, 291-93; AAAS 32 (1982) 233-49. 33 Based on fragments of more than thirty model houses and towers found at Emar, Margueron (Syria 53 [1976] 193-232) suggests that the large room was roofed rather than an open courtyard. 34 See Margueron, Le Moyen Euphrate, 295-304.

Introduction

5

Anatolia (Bogazkoy and Kiiltepe), which may provide another example of Hittite influence on Emar architecture. In the fall of 1978 another excavation was performed ten kilometers downstream from Emar, at Tell Faq 3 us, an oppidum (satellite site) built with Hittite support to protect Emar against foreign invasions from the south and east.35 From the top of this fortress, ca. 50 meters above the valley, one could send visual signals to the Emar palace. The almost identical architec ture, as well as the discovery of a seal bearing the title "chief of chariots" (a Hittite general attested already at Emar), show that there were close ties between Emar and its southern fortress.36 Both sites bear witness to the same cohabitation of two different cultures, Mesopotamian and Hittite. 37 Material

Finds

The houses, temples, and palaces yielded a great variety of material finds which shed light on Emar daily life. Among the objects found in this Late Bronze city one may mention furnishings from temples and palaces (e.g., bronze figurines, glazed ceramics, a female ivory head, a sword made of iron and bronze, a wooden box with ivory lids); furnishings from houses (e.g., ceramics, stone and metallic objects such as beer filters, containers, arrow and javelin heads, scales of armor, various tools and stone rings); art objects (e.g., the relief on a bowl from the temple of AStart, modeled or cast figurines, embossed reliefs, a sculptured caprine horn with hunt or war scenes discovered in the anonymous temple in Area M). The 800 seal impressions on tablets have received special attention from scholars. With a collection of about 400 different seals, Emar is the most prolific site in northern Syria in this respect. The presence of two styles, "Syrian" (ring-stamps) and "Anatolian" (circular, more rarely square stamps), within the same collection points to a high degree of adaptability on the part of Emar as it struggled to preserve its own tradition while fac ing various influences, especially from the occupying power of the Hittites.38 The terra cotta "architectural models" ("towers" and "houses")—more than thirty examples—represent the richest collection of this type of model ever provided by an ancient Near Eastern site.39

28

35

Pitard, "The Archaeology of Emar," 16 and note 12. On Tell FaqDus, see Margueron, "Aux marches de 1'empire hittite," 47-66; Histoire et archeologie 122 (1987) 20-21. 36 A text from the Annals of Mursili II alludes to Tell Faq3us: "When I (Mursili II) arrived to AStata (the province) I went up to the city of AStata (Emar) and I built a citadel (Tell Faq'us) which I garrisoned"; see Margueron, BA 58 (1995) 134. 37 Margueron, Histoire et archeologie 122 (1987) 21. 38 Margueron, BA 58 (1995) 135. 39 According to Margueron (Syria 53 [1976] 193-232), the "towers" and "houses," uncovered almost in each of the Emar archaeological areas, cannot be models of real houses, temples or towers since these objects lack the door. Installed in every home, the "models" could have played an important role in private worship.

6

Introduction

WEST SEMITIC VCXABULARY IN THE AKKADIAN TEXTS FROM EMAR

2. Historical B a c k g r o u n d Following is a historical sketch of Emar since its first documentary at testation in the Ebla tablets. A special emphasis is placed on the Late Bronze Age when the sources of information yielded by Emar itself become much richer and more reliable. Emar in the Second Half of the Third Millennium B.C. Nothing is known with certainty about the origins of Emar. The first mention of this city is found in the corpus from Ebla, a prosperous king dom in the second half of the third millennium B.C. Four Emar proper names are known from this period thanks to the Ebla tablets: EN-zi-damu, ib-da-mu, is-gi-da-mu, and na-an-da-mu. These names are deter mined by the title EN (helum) "ruler." The fact that some Emar texts assert that queen ti-Sa-lim came originally from Ebla suggests that some.dynastic ties existed between Ebla and Emar.40 The Ebla tablets further show that Emar used to import significant quantities of clothing and precious metal objects from Ebla, but they are quite silent on what Emar used to export. Emar in the First Half of the Second Millennium B.C. The Mari tablets represent the only source of information concerning Emar for the beginning of the eighteenth century B.C. There is no mention of kings at Emar during this period. The Mari texts speak only of an assem bly (tahtamum) of elders at "Imar."41 Commercially, Emar was an impor tant partner in the trade activity among Yamhad, Qatna, and Carchemish, with a key role in Syro-Mesopotamian relationships. Politically, as Margueron 42 noted, Emar enjoyed a very limited autonomy, paying tribute to the kings of Aleppo, Mari, and Carchemish. Emar during the Late Bronze Age Late Bronze Emar is mentioned in the texts from Ugarit and Nuzi, but the greatest amount of information comes from almost 2000 tablets and fragments uncovered at Emar. In the mid-fourteenth century B.C. the old city of Emar, mentioned in Ebla and Mari tablets, was about to be eroded by the meandering Euphrates. Either the Hittite king Suppiluliuma I (1380-1340 B.C.) or his son Mursili II (1339-1306 B.C.) built a new city on the cliffs, as part of the Hittite efforts to control both northern Syria and the commercial routes linking Mesopotamia to the west and north. 43 For the first time, Emar was directly dominated by a foreign power, the Hittites. 40

Margueron, BA 58 (1995) 127. For more details on Emar during the Ebla pe riod, see Archi, MARI 6 (1990) 21-38. 41 On Emar during Mari period, see Durand, MARI 6 (1990) 39-92; Finet, "Le port d'Emar sur l'Euphrate," 27-38; see also Fleming, UF 24 (1992) 70. 42 BA58 (1995) 127. 43 Margueron, BA 58 (1995) 129. Arnaud (Syria 52 [1975] 87-92), based on lists of scribes and kings, considers 1310 B.C. the terminus a quo of this city.

7

In the Late Bronze Age, Syria became a pawn for the Hittites, the Hurrians, and the Assyrians. The Old Hittite Kingdom 44 had always shown interest in expanding its hegemony into Syria, a region rich in natural re sources and an important crossroads for east-west trade. Thus, in the sev enteenth century B.C. Hattuslli I (ca. 1650-1621 B.C.) and his adopted son Mursili I (ca. 1620-1590 B.C.) conquered a good part of the Syrian region by defeating the king of Halab, and putting an end to Hammurapi's dy nasty in Babylon (1595 B.C.). But soon the Hittites, who could not consoli date their presence in Syria, were pushed back to the north by the Hurrians. 45 During the Middle Hittite Kingdom (sixteenth to fourteenth centuries B.C.) the Syrian region was under Hurrian control, while the Hittites were confined to their own territory. After 1550 B.C. the Hurrians, an ethnic group speaking an agglutinative language, attested in the Near East from the third to the first millennium B.C., made their presence felt on a huge scale, from Mt. Zagros to the Mediterranean and to Anatolia. Their presence in north ern Syria and Mesopotamia became more visible with the founding of the kingdom of Mittanni, whose capital was at WaSSukkani (perhaps Tell Fakhariyyah). After a period of conflicts with the New Kingdom pharaohs, the Hurrians concluded a peace treaty with Egypt, and established cul tural ties with Mesopotamia and the Levant. The fall of Mittanni (ca. 1350 B.C.) brought back Assyrian and Hittite control over formerly Hurrian-ruled areas. The state of Mittanni itself was disputed by these two powers until the reign of Shalmaneser I of Assyria (1274-1245 B.C.). In the first half of fourteenth century B.C., the Hittite king Suppiluliuma I, the founder of the New Kingdom or the Hittite Empire, ex tended his authority in Syria from the Habur basin in the north to the Beqca Valley in the south. The most important states in the region, Carchemish, Ugarit, Mittanni, AStata, and Amurru, were under Hittite dominion. 46 Carchemish enjoyed a favored status among these states because Suppiluliuma I installed his son PiyyaSili as king of this city. Thus, Carchemish became the foremost representative of Hittite authority in Syria, and its king was always perceived as the Hittite "viceroy" in the region.47 The "Land of Agtata," with Emar as its capital, was a frontier district 44

In the first half of the second millennium B.C. Labarnag I (ca. 1680-1650 B.C.), a Hittite prince, founded the Old Hittite Kingdom in Anatolia, with its first capital at Kussara. His son, Labarnag II (1650-1621 B.C.), would reign from the city of HattuSa (modern Bogazkoy), changing his own name into HattuSili "the man from HattuSa"; see Roux, Ancient Iraq, 225. 45 Beckman, BiMes 25 (1992) 41 and note 2. MurSili I, on his return from besieg ing Babylon, had to fight with the Hurrians, who since the seventeenth century B.C. had represented a threat to the Hittites in Anatolia; see Morrison, "Hurrians," ABD 3 336; Wilhelm, The Hurrians, 22-23. 46 Information on this period comes from tablets written at Hattuga, Ugarit, and Emar; see Beckman, BiMes 25 (1992) 42-43. 47 Hawkins, "KarkamiS," RLA 5 (1980) 426-46.

8

Introduction


with an important strategic position, functioning as a buffer against any eventual attack of the Babylonians or Assyrians. Several sites around Emar (e.g., Tell FaqDus) served as military frontier posts. The Hittites preferred to exercise their authority in remote areas through intermediaries. This type of governance allowed the Hittites to control their dependencies in a more efficient way. Thus, the "Land of AStata" was un der the direct control not of the "Great King" of HattuSa in Anatolia, but rather under the authority of his "cousin," the king of Carchemish in Syria.48 The DUMU.LUGAL, "son of the king" (e.g., Emar 182; 211)—not always a royal offspring—was most probably a very high official dispatched by the "Great King" to solve difficult matters. Such high-ranking Hittite officials are mentioned in texts from HattuSa, Ugarit, and Emar.49 Hittite authority was also administered by the UGULA.KALAM.MA, "overseer of the land" (Emar 90; 181; 205; 252; etc.), a high official whose duties concerned mili tary, administrative, legal, and cultic domains. 50 Local power was exercised by the local king supervised by an impor tant official, "the chief of chariots," a Hittite general whose presence is at tested at both Emar and Tell Faq 3 us. 51 Whether the blt-hilani palace dis covered on the northern height of the tell was a "governor's palace" 52 is still unclear.53 The Emar tablets, written over a period of 150 years, cover three or three and half generations of the Emar royal family.

Zu-AStarti

Ba c alu-kabar 54 / Iasi-Dagan / Ba c alu-kabar / Abi-RaSap Abbanu

Pilsu-Dagan Elli / Ba c alu-kabar

4S

Three texts (Emar 18:1; 201:1; 202:1) mention cases judged "before Ini-TeSsub," the Hittite "viceroy" at Carchemish. 49 See Beckman, BiMes 25 (1992) 47; see also Bunnens, AbrN 27 (1989) 27. 50 See Arnaud, AuOr 2 (1984) 182; Bunnens, AbrN 27 (1989) 25-26; and Bdekman, BiMes 25 (1992) 48. 51 See Margueron, BA 58 (1995) 128. 52 See Margueron, AAAS 32 (1982) 234. 53 Fleming (UF 24 [1992] 63) rightly noted that the 22 tablets discovered in the palace mention no Hittite officials stationed at Emar. Probably the center of Hittite power at Emar was located in the eastern section of the city, which yielded only one tablet, a Hittite document; see Margueron, BA 58 (1995) 130. 54 The chart presented here is a simplified version of the royal family tree found in Beckman, Texts from the Vicinity of Emar, xii.

9

The oldest text in the entire corpus, AuOrS^ 1:17', mentions Iasi-Dagan. Interestingly enough, the name of the first attested king of Emar is never accompanied by the royal title LUG AL, "king." His successor, Ba c alu-kabar (AuOrS^ 1; 2; 3; 4; 86; Emar 1; 14; 144; 156) had several sons, and at least two of them reigned as kings, i.e., Zu-AStarti (ASJ12 8; AuOrS^ 55; RA 77 2) and Pilsu-Dagan (ASJ 12 7; 16; AuOrS^ 7; 8; 35; 47; Emar 4; 8; 10; 20; 146 etc.). As for other sons of Ba c alu-kabar, Abbanu (Emar 2; 3; 11; 126; 17; 256; AuOrSl 5; 6) has no royal title when listed as the first witness in various contracts; Abi-RaSap (Emar 17:41-43; 256:33-36) vanishes soon from the Emar texts. The last attested king of Emar was Elli, Pilsu-Dagan's son (AuOrS1 7; 8; 9; 35; 47; 54; Emar 4; 8; 10; 20; etc.). He had several grown sons at the time the city was destroyed. One of Elli's sons was named Ba c lukabar II, after his great-grandfather (AuOrSl 13; 60; AuOr 5 15; ASJ 14 M; Emar 141; Iraq 54 4). Based on at least five tablets (Emar 2; 3; 11; 138;ASJ 1216) which make mention of royal properties in Rabba(n), one may consider this city, lo cated on the Euphrates, the ancestral home of the Emar kings. 55 At Emar, as elsewhere in the ancient Near East, the king exercised local authority along with an assembly of city elders (KimeiSibut w"e-mar: Emar 143-55).56 Usually these elders, who held more land than the king, 57 acted together with the priests of d NIN.URTA's temple. 58 Among other local offi cials, the Emar tablets mention the scribes, led by the "chief scribe" (Emar 90; 212; 315) or the "august scribe" (Emar 201:52), the "mayor" (hazannu: Emar 148; 149; 150; etc.), and the "lord of the storehouse" (Emar 186; 212).59 The minor role that the Emar king played in various local rituals (in contrast with the central role played by the kings of Ugarit, HattuSa, and ASSur), led Fleming to determine that the Emar kingship was a "limited kingship." 60 The "limitation" does not come primarily from the political situ ation of the Late Bronze Age, when Emar and the "Land of AStata" were under Hittite dominance. It is due, rather, to the coexistence of two differ ent traditions within the societal fabric of Emar, i.e., tribal (nonsedentary) and urban, during its entire history.61 55

Fleming, UF 24 (1992) 64 and note 34. Leemans, JESHO 31 (1988) 213-17. "The great ones" ('"-"^GAL) in front of whom lawsuits were held (Emar 28; 252) may be identical to the elders. According to Fleming (UF 24 [1992] 65-66 and note 42), the elders may be interchangeable with the city (e.g., ASJ 12 2), but in several cases "the city" must be considered a distinct authority (e.g., ASJ 13 23; 33; 34; Emar 12:2). 57 This could be another limit on king's economic activity; see Fleming, UF 24 (1992) 66 and note 47. 58 According to Fleming (Installation, 109,248-52; UF 24 [1992] 65 note 42), the Sumerian writing dNIN.URTA points to some local Semitic title, such as Bel-mati CNIN.KALAM [Emar 282:6]). 59 Beckman, BiMes 25 (1992) 49. 60 Installation, 100-1; UF 24 (1992) 59-71. 61 The fact that the Mari texts (eighteenth century B.C.) mention no king of Emar, and the fifteenth century B.C. Idrimi statue from Alalah speaks only of LU'-ia "memarki "rulers of Emar" might support this view; see Heming, UF 24 (1992) 71. 56

10

Introduction


The New Hittite Kingdom came to an end around 1180 B.C. during the period of the migrations of the "Sea Peoples." The new city of Emar was destroyed by fire a little earlier, in 1187 B.C.62 3. T h e C o r p u s Chronologically, the Emar tablets belong to the Late Bronze Age of Syria (late fourteenth-early twelfth centuries B.C.).63 A small number of Emar tablets were written in Hittite (a letter of the king, an omen, some seals with hieroglyphic Luwian legends64) or Hurrian 65 (several omens), but the great bulk are in Sumerian or Akkadian. All Sumerian and Akkadian tablets and fragments (about 2000) were copied, transliterated, and translated by Arnaud as 793 texts, in four vol umes. 66 Another 289 tablets from the vicinity of Emar have been published by Tsukimoto, Sigrist, Huehnergard, Beckman, and others. 67 There are two tablet styles almost equally represented at Emar, "Syrian," in which the lines are written parallel with the shorter side of the tablet, and "Syro-Hittite," with lines running parallel with the longer side. These styles correspond to two scribal schools or traditions attested at Emar.68 The following genres are represented in the Emar texts published thus far:69 a) Legal texts (over 350) include adoptions, debt payments, divisions of inheritance, exchanges of property, lawsuits, loans, purchases of prop erty, and other legal documents. b) Economic texts (around 150) include inventories, cult deliveries, lists of personal names, memoranda, etc. 62

Arnaud's computation (Syria 52 [1975] 88-89) is based on a tablet written in the second year of the king MeliSipak of Babylon. Beckman (Texts from the Vicin ity of Emar, 33-34) notes that RE 19 from the eponymate of Ber-nasir supports the same date; see Beckman, "Emar and Its Archives," 5 and note 22. 63 Except for Emar 536, an OB letter. 64 Laroche, "Les hieroglyphes hittites de Meskene-Emar," 12-23; Beckman ("Emar and Its Archives," 8) underscores the importance of these seals for philology. 65 Laroche, "Documents hittites et hourrites," 53-55. 66 Recherches au Pays d'AStata—Emar VI. Tomes 1-2. Textes sumeriens et accadiens: Planches. Paris (1985); Tome 3. Textes sumeriens et accadiens: Texte. Paris (1986); Tome 4. Textes sumeriens et accadiens: Texte. Paris (1987). See re views by Durand (RA 83 [1989] 163-91; 84 [1990] 49-85), Civil (AuOr 7 [1989] 5-25), Leemans (JESHO 31 [1988] 207-42). 67 Ikeda (Linguistic Analysis, 3-4) provides a list of 192 Akkadian texts, to which we should add 97 texts transliterated and translated by Beckman in Texts from the Vicinity of Emar; see now review by Huehnergard, Or 70 (2001) 133-36. The 32 texts edited by a team led by Joan Goodnick Westenholz (The Emar Tablets) ap peared too late to be considered in the present study. A list of publications used in the present work is found in the Abbreviations under "Texts." 68 See Arnaud, Syria 52 (1975) 88; Beyer, "Notes preliminaires," 265-83; see also Seminara (L'accadico di Emar, passim) who discusses various grammatical as pects of the Emar Akkadian in relationship with the two scribal traditions. b9 For a detailed presentation of the Emar corpus, see Seminara, L'accadico di

11

c) Religious texts (over 300; texts Emar 369-535, and others published by various scholars) describe various facets of the religious life, including unique ceremonies such as the enthronement of the entu-high priestess, the enthronement of the maScartu -priestess, liturgies (annual and monthly), Emar rituals, zukru -festival, Anatolian rituals, etc. d) Literary texts (20) comprise fragments of the Gilgamesh epic, "The Tamarisk and the Datepalm," and wisdom texts. e) Lexical texts (70). f) Letters (20). 4. T h e Linguistic B a c k g r o u n d Peripheral Akkadian was the lingua franca in regions west of Mesopotamia during the Late Bronze period. Already in the third millen nium B.C. at Ebla, administrative documents were written in cuneiform script in both Sumerian and Semitic languages. With rare exceptions (e.g., Ugarit) many of the indigenous people left no written documents in their own languages, because people in Syria-Palestine wrote mainly, and some times exclusively, in Akkadian. This is the case at Emar. Even after the invention of alphabetic writing systems for the native lan guages of Syria and Canaan, Peripheral Akkadian continued to serve as the common administrative and diplomatic language. Bilingualism, and some times multiligualism, was a widespread phenomenon in these areas during the second millennium B.C. In school, the native scribes were instructed in the mixed language (Akkadian and local linguistic elements) in which the recovered documents were written, rather than in standard Akkadian. 70 Concerning the Peripheral Akkadian of Byblos, Gianto 71 notices that the mixture of features of one language in another is a common phenom enon in the process of second-language acquisition. An intermediate sys tem is created in order to help the nonnative speaker to understand and reproduce the target language. This system is called "interlanguage." When the second language is used in communication between nonnative speak ers, the "interlanguage" becomes permanent. This leads to "fossilization" or "institutionalization" of the "interlanguage." 72 A good example of "fos silization" is offered by Amarna where Akkadian was used in commu nication between the Egyptian pharaoh and the local courts of Syria-Pales tine. Gianto also remarks that there is no evidence that Amarna Akkadian, this institutionalized "interlanguage," was used for generations so that it might be considered a trade-jargon or pidgin. Rainey73 accepts Gianto's designation of "interlanguage," noticing that Moran defined the hybrid language of the Amarna tablets as a "code" to both the West Semite (lexi cally) and the Babylonian (grammatically). There is no evidence whether 70

See Izre'el, "The Amarna Letters from Canaan," 2 412. Word Order Variation in the Akkadian of Byblos, 10-11. 72 Hock, Principles of Historical Linguistics, 479. 73 Canaanite, 2 32. 71

12

Introduction


this "interlanguage" was actually spoken by the scribes and other officials of Canaan. With respect to the Akkadian of Emar it is impossible to ascertain whether the "interlanguage" was ever used in oral communication among the Syrian scribes. Seminara74 asserts that the development of so-called "meta-linguistic" devices, such as the distribution of the determinative DIS" conditioned by the importance of the person, reflects not only the high refinement of the Emar cuneiform system, but also confirms the hypoth esis that the Akkadian of Emar was born and developed with no substan tial support from the spoken language. In contrast to Amarna, the language of Emar tablets shows a lesser degree of influence from the native West Semitic language, both in its lexicon and in its grammar. The largest con centration of nonnormative Akkadian forms (native and foreign) is found in religious, legal, and economic documents. In second place come the lexical and literary texts,75 and letters provide only one possible example. 76 The orthography and grammar of the Emar texts are typical of the "SyroAnatolian" or northern variety of Western Peripheral Akkadian, which in cludes texts composed at Alalah, Carchemish, Hattusas, Mittanni, Egypt, Ugarit, and in Amurru. 77 The main features of "Syro-Anatolian" are the free variation in the representation of stops and sibilants,78 and some influ ence from Middle Babylonian and Middle Assyrian dialects. As with Ugarit Akkadian, 79 the Emar dialect lacks Northwest Semitic verbal morphology, so characteristic of the southern variety of Western Peripheral Akkadian, e.g., Amarna. The underlying (North)west Semitic language of the scribes is found in the use of case-endings with nouns in construct, 80 and predomi nantly in the vocabulary. 5. M e t h o d o l o g y The goal of this work is twofold, to isolate all the nonnormative Akkadian forms in the Emar corpus, and then to identify among them the West Semitic lexical items. Most non-Akkadian forms in the Emar texts are proper names, either geographical (GN), divine (DN), or personal (PN).81 But there is no seman tic relationship between these names and their linguistic context. More over, names tend to resist innovation, and to preserve archaic and nonlocal 74

L'accadico di Emar, 56. • In our Glossary the abbreviation "lit." (for literary) covers both literary (cop ies of originals from Mesopotamia and other areas) and religious (local) texts. 76 See the Glossary under e-la-tu4. 77 Huehnergard, Ugaritic Vocabulary, 5 and note 20; AOS 1988. Landsberger (JCS 8 [1954] 54) calls this type of Western Peripheral Akkadian "Reichsakkadisch." 78 See Part Two, I. 79 Huehnergard, Ugaritic Vocabulary, 5. 80 See Part Two, III. 81 On the Emar onomasticon, see Zadok, AION 51 (1991) 113-37; OLP 22 (1991) 27-55. 75

16

features. Finally, folk etymology may further complicate attempts to deter mine the true morphology of some GNs.82 Thus, proper names will be omitted from this study.83 The first step in the lexical analysis is the isolation of the non-Akkadian forms. In the case of Akkadian texts from Ugarit, we are fortunate to have a dictionary with clear Ugaritic forms as equivalents of Akkadian lexemes.84 Unfortunately, the Emar corpus does not include such a dictionary. Yet, in the lexical texts from Emar, some odd syllabic renderings seem to reflect local, perhaps West Semitic, translations of the Sumerian logograms. Thus, it is possible to isolate a number of non-Akkadian forms in lexical texts which, at first sight, seem to be straightforward Sumerian-Akkadian vocabularies. Gloss-marks, which often indicate a non-Akkadian form in other Pe ripheral Akkadian texts are infrequent in the Emar corpus. Thus, I have had to rely primarily, and often solely, on the non-Akkadian "appearance" of some forms encountered in these texts. Yet, these forms with one or more nonnormative Akkadian features may be misleading, given the foreign in fluences on Emar Akkadian. Since it was a language written by nonnative speakers, the Western Peripheral Akkadian of Emar was influenced from one generation to another by foreign contacts and pressures. This means that not all apparently non-Akkadian words in the Emar texts must be of West Semitic origin. Some are of Hittite or Hurrian origin. Others are Akkadian words exhibiting nonnormative spellings. A great number of forms remain of unknown origin. Another problem concerns the dialects within Akkadian itself. Although the basis of Emar Akkadian is Middle Babylonian, Assyrian and Old Babylonian features also appear as in other Peripheral Akkadian dialects. All these varieties of Akkadian make identification of West Semitic lexemes more difficult. Thus, for instance, the £-preformative for the 3rd person feminine may be explained either as an Assyrianism or as due to West Semitic influence. An additional difficulty is that forms with clear West Semitic phono logical and morphological features may actually be Akkadian lexemes which Emar scribes have furnished with such West Semitic features, a nor mal situation in the southern Western Peripheral Akkadian dialects. The second goal of this work is to identify, among the non-Akkadian forms, West Semitic lexical items, and to determine their phonological and morphological structure, as well as their meaning. As part of this process of identification, provenance of the texts in which the words appear plays an important role. 82

Huehnergard, Ugaritic Vocabulary, 9. Sivan (Analysis, 6-7) considers the PNs a "supplementary reinforcement" for the common nouns and finite verbs, but his view is criticized by Huehnergard (JAOS 107 [1987] 714-15) and Soldt (BiOr 46 [1989] 646). 84 Viz., the Polyglot S" Vocabulary; see Huehnergard, Ugaritic Vocabulary, 21. 83

14

iruf uuuuuim,


As IzreDel85 has noted, in order to write a complete and comprehensive grammar of Akkadian, it is necessary first of all to study each dialect and subdialect of this language on two levels of analysis, synchronic and diachronic. The same is true of Western Peripheral Akkadian, which should be viewed as a dialect continuum, 86 and not simply as a unity of dialects.87 This approach shifts the attention of recently published grammars and other studies dealing with (Western) Peripheral Akkadian from the find spot to the linguistic provenance of the examined text.88 In other words, for linguis tic purposes, scholars are now more interested in locating where Peripheral Akkadian tablets were written, than where these tablets were uncovered. According to Huehnergard, 89 it is not always possible to determine where a given text was written. Therefore, a few criteria should be taken into account. First, most economic texts, because they are usually an internal record of the Emar court, probably originated there and not elsewhere. In the case of legal texts, a judgment has to be made from text to text. A cer tain authentication, such as the action having taken place in the presence of the Emar king, is needed in order to classify a text as of Emar origin. Letters naturally have different places of origin, and the difficulty of iden tifying their provenance lies in the fact that the senders do not always men tion their precise location. Lexical and literary texts are in most cases cop ies of originals composed in Mesopotamia or elsewhere. In the Emar corpus, the religious texts constitute a special category. These texts describe local rituals and ceremonies, and thus are commonly consid ered of Emar origin.90 They are, in fact, one of the main sources of evidence for West Semitic vocabulary. For the identification of Ugaritic forms in Akkadian texts from Ras Shamra, the alphabetic evidence plays a crucial role. For Emar there is no such corroborative evidence; thus, the first, and probably the only crite rion of identification is comparative evidence from other Northwest Semitic languages: Aramaic, Deir cAUa, the Canaanite group (Moabite, Hebrew, Edomite, Ammonite, Phoenician), and Ugaritic. If these provide no evi dence for identification of a form, cognates may be sought in the other branch of Central Semitic (i.e., Arabic), and in South Semitic (South Ara bian and Ethiopic). The Glossary is followed by grammatical observations dealing exclu sively with the West Semitic forms. The first chapter of Part Two, Orthog85

Amurru Akkadian, 1 9-12. See Garr, Dialect Geography. 87 Thus Sivan, Analysis. 88 See, e.g., Ikeda, Linguistic Analysis, 4-5. 89 Ugaritic Vocabulary, 2-3. 90 Fleming (Installation, 283) notes: "None of the major festivals from Emar has been found in the previously known collections of ritual texts of Anatolia, Mesopotamia or elsewhere. Names such as the kissu and zukru are not known as ritual events even by oblique reference." 86

u

raphy, contains a list with ail the signs and their values found in the West Semitic lexemes. Another list with the West Semitic phonemes as repre sented at Emar concludes this chapter. The second chapter, Phonology, de scribes the main processes such as assimilation, prosthesis, syncope, etc., encountered in our West Semitic corpus. The third chapter, Morphology, addresses the pronoun, nouns, and adjectives (patterns and inflection), and verbal forms. 6. P r e v i o u s W o r k Recent studies are devoted primarily to the historical-archaeological aspects related to the Emar discoveries (Arnaud, 91 Margueron, 92 Beckman,93 Laroche94). Other scholars deal with the peculiarities of the religious-cul tural life of this Late Bronze Age Syrian town (Fleming,95 Arnaud 96 ), and its relationship with the Old Testament (Hackett-Huehnergard, 97 Loretz, 98 Tsukimoto,99 Fleming100). The topic of the present work has received special attention in studies by Huehnergard, 101 Zadok,102 Tsukimoto,103 and tangentially in Arnaud's notes to the Emar texts in Emar VI and AuOr. After preliminary work by Huehnergard, 104 a linguistic study of the Akkadian dialect of Emar (administrative texts only) was done by Ikeda.105 In his recent book on Emar, Seminara106 extends the object of the linguistic research to the entire corpus, discussing the data according to their distri bution in either of the two tablet types, Syrian or Syro-Hittite. Very useful for my endeavor were three monographs. The first study was published by Sivan;107 it is a large collection of the Northwest Semitic words encountered in Akkadian texts from Syria-Palestine in the Late 91

Syria 52 (1975) 87-92. Le Moyen Euphrate, 285-312. 93 BiMes 25 (1992) 41-49. 94 "Documents hittites et hourrites," 53-60. 95 Installation; Time at Emar, that appeared too late to be considered in the present work. 96 Le Monde de la Bible 20 (1981) 34. 97 HTR 77 (1984) 259-75. 98 UF 24 (1992) 133-78. "AJBI15 (1989) 3-24. 100 CBQ 55 (1993) 217-24; BA 58 (1995) 139-47. 101 CBQ 47 (1985) 428-34. Initial inquiry into the topic was done by Huehnergard in AOS 1988. 102 ATOiV51 (1991) 113-37. m AJBI 15 (1989) 3-24. 104 BA 77 (1983) 11-43, esp. 35-43. 105 Linguistic Analysis; AS J19 (1997) 83-112; "The Akkadian Language of Emar: Texts Related to a Diviner's Family," 33-61. 106 L'accadico di Emar. 107 Analysis. 92

16

WEST SEMITIC VOCABULARY IN THE AKKADIAN IEXTS FROM CMAK

Bronze Age. The second, by Huehnergard, 108 is a study of Ugaritic words in Akkadian texts written at Ras Shamra. His methodology serves as a model for investigating the linguistic relationship between East and West Semitic in West Peripheral Akkadian texts. Huehnergard's insights on the orthog raphy and grammar 109 of these peripheral documents are also helpful. The third, by IzreDel,m1 is a linguistic treatment of Amurru Akkadian. After a thorough examination of the grammar, IzreDel moves on to an analysis of each text in the Amurru corpus.

Introduction

17

All non-Akkadian forms are arranged in the Glossary according to their Akkadian spellings. Usually, the first attestation of a lexeme is followed by a commentary, while the other related forms/spellings are listed with crossreferences to this entry. Although presented and discussed in the Glossary along with other non-Akkadian forms, the West Semitic lexemes are listed again under their corresponding roots in the beginning of Part Two of this work. Below are the reference works consulted for comparative West Semitic pur poses, i.e., the dictionaries, from which forms cited in discussions are drawn.

7. Citation a) Texts: The Emar texts are cited according to the place of publication. Thus, Emar 385:1 indicates text no. 385, first line, in Arnaud's collection.111 For a complete list of abbreviations and references, see the Abbreviations, under "Texts." b) Forms: The citation of the syllabic forms in the Glossary contains: - a sign-by-sign transliteration; - a phonemic representation in roman type between slashes; - the language of the form; - part of speech; - a translation between quotation marks; - the root, in uppercase roman, in the case of West Semitic words. For example: am-qi / c amqi/ WS n. sg. m. "valley" (CMQ). When a sign is transliterated in uppercase it means that no specific value is attached to that sign; e.g., u-ZA-BA[-l, where ZA may be read za, sa, or sa; similarly BA may have the value 6a, or pa. A capital letter following the root indicates that more than one word derives from that root, e.g., ka-bi-du^ /kabidu/ WS n. m. s. "liver" (KBD [A]); and ku-ba-da, ku-ba-di, ku-ba-di, ku-ba-din,ku-ba-du, ki-ba-di, ki'ba-du, ki-ba-da-ti /kubbadu/, /kibbadu/, and /kibbadatu/ WS v. D inf./ verbal noun; core Akk. kubbudu (D) "honoring (-ceremony)" (KBD [B]). When a root is followed by a roman number it means that there is more than one root with the same consonants, e.g., 3 NY (I), 3NY (II). An Arabic number designates various morhological contrasts (number, gender, mood, tense, allomorphism, etc.), e.g., 1) / n a l u / m. s.; 2) /naltu/ f. s., under na-lu'. Lowercase letters indicate various writings of a lexeme, e.g., a) a-ba-a / c abaya/ or / c aba/; b) a-ba-u / c abayu/, under a-ba-a. All attested writ ings are listed on the top line of each lexical entry. An asterisk preceding a form indicates a reconstruction of an earlier form, e.g., / 3 a n u / < *Danayu "implement, utensil" CNYII). Two asterisks point to an unattested form, e.g., **duri§u (under tu-ri-Si). 108

Ugaritic Vocabulary. Note also Huehnergard's Akkadian of Ugarit. 110 Amurru Akkadian. 1,1 Emar VI/3. 109

Akkadian: Gelb, I.J., et al. The Assyrian Dictionary of the Oriental Institute of the University of Chicago (1956-) [CAD]. Soden, W. von. Akkadisches Handworterbuch, 3vols. (1965-81) [AHw]. Arabic: Freytag, G.W, ed. Lexicon arabico-latinum ex opere suo maiore in usum tironum excerptum (1830-37). Lane, E.W. An Arabic-English Lexicon, derived from the best and the most copious Eastern Sources, 8 vols. (1863-93). Wehr, H. A Dictionary of Modern Written Arabic (1976). Aramaic: Jastrow, M. A Dictionary of the Targumim, the Talmud Babli and Yerushalmi and the Midrashic Literature (1886-1903; 1950). Ethiopian: Dillmann, C.F.A. Lexicon Linguae Aethiopicae cum indice latino, 4 vols. (1865; 1955). Leslau, W. Comparative Dictionary of Gecez (Classical Ethiopic) (1987). Hebrew: Brown, E, S.R. Driver, C.A. Briggs. A Hebrew and English Lexicon of the Old Testament (1907) [BDB]. Koehler, L., W. Baumgartner, J.J. Stamm. The Hebrew and Aramaic Lexicon of the Old Testament, 5 vols. (1994-2000) [HALOT]. Hittite: Friedrich, J. Hethitisches Worterbuch, 3 vols. (1957-66) [HW]. Friedrich, J., A. Kammenhuber. Hethitisches Worterbuch (1975-). Giiterbock, H.G., H.A. Hoffner. The Hittite Dictionary of the Orien tal Institute of the University of Chicago (1989-) [CHD]. Hurrian: Laroche, E. Glossaire de la langue hourrite (1980) [GLH]. Northwest Semitic: Hoftijzer, J., K. Jongeling, Dictionary of the North-West Semitic In scriptions, 2 vols. (1995) [DNWSI]. Syriac: Brockelmann, C. Lexicon syriacum (1928; 1965). Payne Smith, J., ed. A Compendious Syriac Dictionary (1979).

18


South-Arabian: Beeston, A.F.L., et al. Sabaic Dictionary (English-French-Arabic) (1982). Biella, J.C. Dictionary of Old South Arabic (1982). Ugaritic; Gordon, C.H. Ugaritic Textbook: Grammar, Texts in Transliteration, Cuneiform Selections, Glossary, Indices (1965) [UT\. Olmo Lete, G. del, J. Sanmartin. Diccionario de la lengua ugaritica, 2 vols. (1996-2000) [DLUl

PART ONE THE GLOSSARY A a-ba-a, a-ba-u / c a b a y u / WS adj. "thick"; GN (CBY) a) a-ba-a / c abaya/ or / c aba/ lit.: 1 UDU Sa-a-Su 3 NINDA a-ba-a 30 NINDA ra-qa-tu41 da»a-na-tu4 bila-ti '"MUHALDIM NINDA.DU.DU i-laq-qu-u "The bakers take that sheep, three thick breads, thirty thin breads, one andtu-vessel with mixed beer" (Emar 388:11-13). b) a-ba-u / c abayu/ econ.: 3 hli-is-si-pu diSK-t]dr a-ba-u "three thick h (-vessels) of [Isht]ar" or "three h (-vessels) of [Ishtjar of Aba" (Emar 274:9). Fleming (Installation, 36;cf. 140) suggests reading ldBdie-[bu-u] ixxEmar 369:25. The first form, a-ba-a, is an adj. m. s. ace. meaning "thick" as opposed to ra-qa-tuA / r a q q a t u / "thin" (AHw 958). The normative form for "thick" in Akkadian is ebu(m) (AHw 183). Our form with initial a- points to a WS lexeme beginning with the guttural / c / ; see Zadok, AION 51 (1991) 115. Note the wide representation of the root c-b-y in Semitic: Heb. caba "to be thick," OffAram. cby2 "thick" (of textile), Babyl. Aram. cabe "to be thick, rough, strong," Syr. cba "to swell, thicken, harden," Eth. cabya "to be great, big, large, important," Akk. ebu(m) "to be thick." The form a-ba-u / c a b a y u / reflects a pattern qatal-, well attested for adjectives (Brockelmann, Grundriss, §116b). Note the possible contraction of the final triphthong in the first form: *cabaya > / c a b a / . The final -a marks the accusative required by the context. The second adjective, raqqatu, is problematic because of its case ending, i.e., f. s. / pi. nom. when one expects an accusative. Emar 274:9, the source of the second spelling for the Emarite lexeme, presents a few difficulties. First, a-ba-u follows a reconstruction, viz., 3 h[i-is-si-pu diS-t]dr "3 vases-h[issipu of Isht]ar." Second, the writing of the word is close to that in Emar 388:11, but the final -u points to an adj. m. s. nom. with final triphthong uncontracted, / c a b a y u / . One possible transla tion would be, "the great [Isht]ar," but only if Ishtar is masculine. Perhaps this form refers to 3 h[i-is-si-pu] rather than [diS-t}dr, meaning "three thick


Glossary

h (-vessels)." In this case, "h (-vessels)" must be in construct with "Ishtar." This would solve the problem of gender agreement. Arnaud translates "[Astartje de la Mer" probably on the basis of Emar 373:92' where Ishtar (= d INANNA) is followed by Yammu (dia-a-mi); see a-bi, below. Arnaud's attempt to identify a-ba-u with a-ab-ba /a(y)yabba/ "great sea" (AHw 23: LL.: LUGAL a-ab-ba = Mar a-bi; CAD A / I 221) fails, however, to account for the significantly different writing of the former. Another interpretation of a-ba-u is as a GN. A similar form may be found in an OB itinerary written in Larsa: lib-bi kma-sa-am u a-ba-a "(through) the middle of the mountain(s) of Asam and Aba." According to Hallo (JCS 18 [1964] 75-76), a-sa-am or Mt. Hasam lay not far from Haran, and Mt. Aba refers to a range of hills on the eastern side of the Balih. In this case Emar 274:9 would read, "Ishtar of Aba," which fits well in the context oiEmar 27A, a list of epithets of Ishtar, all of them denoting concrete enti ties: b[i\-ri-KA-ti "ponds" (1. 7), e-ni "springs" (11. 8a.l6'), URU "city" (1. 8b); see the Glossary s.vv. Note that all of these epithets are in the genitive. If we accept this interpretation, a-ba-u would be the only nominative among other nouns in the genitive, perhaps simply a scribal error.

According to Laroche (GLH 46), ambaSSi describes a cultic place or object often related to the god Keldi, a fact reflected in Emar 475, [x MUSEN a-na am]-ba-aS[-Si (1.1), and [x MUSEN a-na d]ke-el-dl-e [ (1.2) where, as one can see, ambaSSi is associated with Keldi; see Friedrich, HW 20, and Huehnergard, AOS 1988. The writings without m such as a-ba-Si or a-ba-aS-Si may be regarded as either forms with assimilation or simple abbreviations; see GLH46, where am-Si and am, other shorter variants of the same word, are listed. Fleming (Installation, 268 note 260) observes that ambaSSi, at least once, Emar 473:19, i-na u4-mi a-ba-aS-Si, does not denote a place. Perhaps i-na ut-mi refers to a feastday associated with "park" as a holy place in which sacrifices are offered.

20

a-ba-aS-Si, a-ba-Si, am-ba-aS-Si, am-ba-Si /a(b)baSsl/ and /ambaSSi/ Hurr. n. "park" a) a-ba-aS-Si lit.: i-na u4-mi a-ba-aS-Si "on the day of the park" (Emar 473:19'). b) a-ba-Si lit.: ] x [x] a-na a-ba-Si "..]. for the park" (Emar 476:26'). c) am-ba-aS-Si lit.: 1 QA ZI BA.BA.ZA a-na am-[ba-aS-Si "one qu of barley flour for the pa[rk" (Emar 462:48'). a-na am-ba-aS-Si u-Sar-ra-pu "they burn ... for the park" (Emar 471:33). [xMUSEN a-na am]-ba-aS[-Si "[xbird(s) for the p]ar[k" (Emar 475:1'). [x]MU§EN a-na am-ba-aS-Si[ "[x] bird(s) for the park [" (Emar 475:3'). 2 MUSEN a-na am-ba-as-Si 2[ "two birds for the park; two I" (Emar 475:5'). a-]na am-ba-a8-Si 1 [ "fo]r the park, one [" (Emar 480:5'). a-n]a am-ba-[as-Si "fo]r the pa[rk" (Emar 481:1). 2 MUSEN a-na am-ba-aS-[8i "two birds for the par[k" (Emar 486:3'). ] x a-na am-lba-aS-Si "..]. for the p[ark" (Emar 488:3'). am-ba-]aS-si "pa]rk" (Emar 489:5'). d) am-ba-Si lit.: 2 UDU Sa LUGAL 2[xx a]m-ba-Si 2 MU§EN [ "two sheep of the king, two [...] the park, two birds" (Emar 463:20'). 1 AMAR Sa i-na [ a]m-ba-Si "a cow which in/for [... the p]ark" (Emar 463:21'). The Hurr. word ambassu, anba(s)su "park" is attested in N / L B and NA texts (AHw 42; CAD A/II 44: "game preserve"). Its presence in the Emar archive expands the history of this word to the MB/MA period.

21

a-ba-Si: see a-ba-aS-Si, above. a-ba-u: see a-ba-a, above. a-bd-di / c a b a d u / WS v. G inf./verbal noun "to make, to do" (CBD) a-bd-di econ.: 20 GIN KU.BABBAR a-na a-bd-di mha-ia e'-pe-Si SUM NIG dU "They gave 20 shekels of silver for Haya's manufacturing. Property of Baclu" (Emar 57:1-3). Arnaud (Emar VI/3,69) translates "pour des renes," but in note 1 he is not sure about identifying a-PA-TI with appatu "reins" (CAD A/II 181-82; AHw 59). I would suggest reading a-bd-di / c a b a d i / and deriving this word from the root c-b-d, attested in NWS inscriptions (Ph., Pun., Deir c Alia, Aram.) c bd "to make, to do"; Heb. cabad "to work, to serve." If this interpretation is correct, the Emarite form cabadu would be a NWS infinitive/verbal noun (G-stem) with no Canaanite shift. Thus, it would be a local word glossed by the Akk. inf. (G) e'-pe-Si (epeSu) "(pour) fabrication" (Arnaud) that fol lows the proper name. Note the similar form u-bu-di (< ^-b-d) "to the service" in one of the Amarna letters (EA 151:23; see Moran, EA, 238-39), where / d i / is again written with the TI sign (= di). a-bi, a-bi-i, ab-bi / c a b b u / WS n. m. s. "a wooden structure at the en trance of a building, porch?" (CBB) a) a-bi / c abbi/ econ.: 2 dl*KA.DU a-na a-bi x[ "two pihu-vesseh for the porch .[..." (Emar 300:11). lit.: a-na dINANNA Sa a-bi u Ha-a-mi 2 ta-pal x\ "two pairs [...] to Ishtar of the Porch and Yammu" (Emar 373:92'). 1 UDU a-na a-bi E DINGIR "a sheep for the porch of the temple" (Emar 446:79'). 1 UDU Sa l api/(?) "bakers"; his normalization conforms to Emar orthography since here as elsewhere BI may represent / p i / . Moreover, when this form is associated with "temple," "palace," "tuklu-building," the proposed meaning fits the con text well, viz., "the bakers of the palace," etc. Yet this interpretation holds only for the writing a-bi-i, which alone would reflect the final glide / y / of the proposed root D-p-y "to bake." 2. Arnaud (Emar VI/3, ad loc.) translates all the forms listed above by "la Mer," based on the juxtaposition of Ishtar and Yammu in Emar 373:92' (see the Glossary under a-ba-a) and on KTU1A III 27: rbt °aQrt ym "Lady

Glossary

Z3

Athirat of the Sea." Fleming (Installation, 300) rejects Arnaud's identifica tion of dia-a-mi with Ugar. Yammu because the Emarite form has only one m. Zadok (AION 51 [1991] 115, 121) accepts Arnaud's translation, how ever, noting that many water reservoirs (a-bi-i) were found at Emar (in the temples of Dagan: Emar 452:46', Alal: Emar 452:50') and elsewhere in Syria (e.g., the temple at Hierapolis/Manbij); see also Zadok, OLP 22 (1991) 45. The weakness of this view is that it ignores the obvious differences in spell ing, gathering forms such a-ba-a and a-bi under the same umbrella. 3. Fleming (Installation, 115, 270 note 270, 295, 297, 299-301) suggests connecting these forms to the Hurr. a-a-bi; cf. GLH 34, "a-bi: trou, fosse. Trou creuse en terre pour communiquer avec les puissances infernalles, lat. mundus, avec ou sans det. divin"; see also Friedrich, HW 26, api- (a-api-) n. "(Loch imBoden; wohl) 'Opfergrube'." Hoffner (JBL 86 [1967] 385401) has a different explanation. First, he provides a chart with various terms denoting a "ritual pit": Sumerian ab(.lal); Hittite a-a-bi; Ugaritic Deb (for another interpretation, see Huehnergard, Ugaritic Vocabulary, 57,106: alphab. ib "enemy" is supported by syllabic evidence); Akkadian (only in NA) apu "hole, opening in the ground" (CAD A/II201); Hebrew Dbb "spirit of the dead" (see HALOT 20, s.v. D6b II, where D6b I is "leather bottle"). Then, Hoffner associates himself with Vieyra (RHA 69 [1961] 48), suggest ing that all these terms have a common origin. Although attractive, this explanation raises a number of questions. First, as Fleming himself remarks, Ishtar/Ashtarte is not an underworld deity; her relationship with the world below is only a conclusion reached from her descent and intention "to smash the doors of the netherworld and raise u p the dead" (Gilgamesh, tablet VI, 96). Second, Ugar. c6trt hr "Ashtarte of the Cave" (RS 24 256,13; cf. Herdner, Ug. 7 8) and Akk. istar hurri (in a MB contract found at Baniyas, 1.10; Lackenbacher, "Une nouvelle attesta tion d'Istar Hurri," 153-60) do not necessarily imply a link between Ishtar/ Ashtarte and the netherworld (so Olmo Lete, AuOr 2 [1984] 197-206). But hr/hurri may be taken as an adjective: "the Hurrian Ishtar" (so Weippert, ZDPV 85 [1969] 48 note 86; see also Cross, HTR 64 [1971] 189-95). Third, there is no contextual evidence to justify equating cQtrt hr/ Istar hurri with the Emarite d INANNA/ diSg-tdr Sa a-bi. Fleming (Installation, 300) lists two options which solve the problems related to the various spellings. In his view, the Emarite forms can be ex plained by either (a) Hurr. abi (a-a-bi), a ritual pit for communication with the netherworld, or (b) Sem. ab(u) "father" alluding to ancestors. Both op tions may be related to Heb. D6b "spirit of the dead," and Ugar. il ib / 3 ilu D abi/ "ancestral deities." Fleming prefers the second option, interpreting the double b oiab-bi in [da]S-tar-ti Sa ab-bi (Emar 153:2) as a plural marker: "[A]shtarte of the fathers." Eventually this form has evolved into a generic term for "sanctuary." Regarding the first option, as Oliva (NABU1993/94) notes, it is hard to understand how the WS tradition of Ashtarte in Emar came to use a Hurrian loan-word for a central concept. In the second op-

24

ijriussury


tion the semantic shift from "fathers"/ancestral deities to "sanctuary" is rather speculative. Even if we accept Fleming's interpretation of an Ishtar-netherworld re lationship, there is another problem with the association between the "ritual pit" and the temples of different deities, viz., d NIN.KUR (Emar 452:33'), Dagan (11.40".46'), Alal (1. 50'), as it is unclear about the role do they play in relation to the world below. Another difficulty concerns the modus operandi in two aspects, viz., the list of offerings and the action itself. In all the examples of "ritual pit" listed by Hoffner the list of offerings contains food and liquids among which "sweet (honeyed) milk" fills an important place. At Emar the list extends to inedible items such as vessels, with no attestation of "sweet milk"; never theless, Emar 452:46' has GA.HAB "sour milk," and 1. 52' mentions LAL "honey." The actions differ as well. In the cases cited by Hoffner the offer ings of food are "lowered" or placed near, and the liquids are "poured into" (ina libbi) the "ritual pit" to lure the spirits upward. At Emar the gifts are "given" (SUM-w) or "offered as a sacrifice" (SISKUR-w) "to" {ana) or "in front of" {ana pani) a-bi-i, which in my view, given the prepositions used in these instances, signifies a building or a vertical object rather than a pit dug in the ground (see no. 5 below). 4. Oliva {NAB U1993 /94) relates the Emarite forms to Ugar. ap III "cham ber, court, entrance (= court) of the gate" (see Olmo Lete, Mitos, 517). 5.1 suggest connecting these forms to Heb. cab < c-b-b, an architectural technical term {HALOT 773). From the three instances in which the Heb. form appears (1 Kgs 7:6; Ezek 41:25, 26), the approximate meaning is "a structure of wood erected at the entry of a building." In this case a-bi(-i) might have been a wooden porch of a temple, palace, and tuklu-buil&ing, related primarily to the cult of Ashtarte; cf. a-bi I ab-bi as an epithet of Ashtarte {Emar 153:2; 373:92*; 452:17'; 460:26a'). Another possible cognate is Heb. cab < c-w-b "cloud density; forest, thicket," thicket as a refuge (Jer 4:29), perhaps under Aramaic influence {HALOT 773); Syriac cab "thicket, dense forest." Yet there are at least two difficulties with this interpretation. First, the Arab, cognate gab- "forest, wood, thicket" goes back to an etymological / * g / , which at Emar was prob ably written with the HA sign. In 2 Kgs 18:4; 23:15 Asherah is identified with the "groves" planted in her honor, where idolatrous worship was per formed; on this topic, see Lipiriski, OLP 3 (1972) 101-19. This last,connection might explain a phrase such as d INANNA 8a a-bi "Ashtarte of the Grove(s)" {Emar 373:92'; cf. 153:2; 452:17; 460:26a'; cf. Karageorghis, apud Margueron, CRAIBL 1975 208, who suggests that the. Emarite sanctuaries were equipped with orchards—sacred places similar to a-bi "groves"). Nevertheless, since Asherah and Ashtarte are two different deities, the prac tice mentioned in the Old Testament cannot be transferred to Emar. The first of these two suggested etymologies is the more likely, viz., cab "a structure of wood, a porch," starting as a term signifying the wooden

Z.^f

symbol/ sanctuary dedicated to Ashtarte, and ending as a designation for an architectural component of any temple (of Ninkur, Emar 452:33'; Dagan, Emar 452:40', 46'; unidentified deity, Emar 452:48'; E.DiNGIR "temple," Emar 446:79'), a porch where the offerings were brought. With this last generic meaning the Emarite form is also found beside "palace" {Emar 452:33') and "tuklu-building" {Emar 452:52b'; see the Glossary under tuuk-li). Margueron {CRAIBL 1975 207) notes the presence of such a porch fronting the Northern and Southern temples in Emar. We must admit that our interpretation does not explain the many forms with final / i / {a-bi-i), which might derive from a root different from c-b-b. a-bi-i: see a-bi, above. a-BU-un-ni-ZI:

see pu-ni-gu, below.

a-gu-ri-in-nu, an-gu-re-en-nu, an-gu-ri-in-nu /ag(g)urinnu/ and / a n g u r i / e n n u / n. "(a metal object)" a) a-gu-ri-in-nu legal: a-gu-ri-in-nu ZABAR "one agurinnu of bronze" {AuOrS^ 28:20). b) an-gu-re-en-nu legal: 1 an-tgu-re1-en-nu [Z]AB[AR] "one [b]ron[ze] angurennu" {RA 774:21). c) an-gu-ri-in-nu legal: 1 an-gu-ri-in-nu [ZA]BAR "one angurinnu [of brolnze" {AuOrS, 22:8). The form anguri/ennu (or ag\g]urinnu) denotes a metal object, attested only in EA13 written at Babylon, and EA 22 and EA 25 from Mittanni; see Huehnergard, RA 77 (1983) 34. Note, however, that a similar form, ingurlnu, of unknown origin, appears in a few NB texts (AHw 382; see also CAD A/ II118-19: "a metal household object"). Steinkeller (private communication) considers this form a variant of OB agarinnu "beer mash; mother; crucible" {CAD A / I 145-46). a-ha-lu41 ? / n. "(an item of bronze)" a-ha-lui legal: I ] x a-ha-lui ZABAR [ ] (ASJ13,C:13'). Laroche {GLH39) cites a Hurrian form a-hu-ul-la [, KUB 47108:4, with out any translation. a-na-ti, a-na-tu4 / D anatu/ WS n. f. s. "(a kind of vessel)" (DNY II [A]) 1) iuga-na-tui /'anatu/ s. nom. lit.: 1 6uâ-na-tu4 bi-la-ti "(they take) a vessel Danatu with mixed beer" {Emar 388:12). 2) â-na-ti / 3 anati/ pi. oblique lit.: 1 TA.AM â-na-ti KA§ U.SA.A "(they give him) any time Janatu vessels with mixed beer" {Emar 369:53). The first reconstructed form / D anatu/ may be a NWS noun, f.s. nom. (for ace), from a root D-n-y (Huehnergard, AOS 1988), pattern qatal- (in concrete nouns, see Brockelmann, Grundriss, §131 a), with triphthong con tracted, / D anatu/ < *Danayatu. The second example is perhaps the plural

26

Glossary


oblique of this noun, viz., / 3 a n a t i / < *Danayati. Arabic provides the closest cognate Dina, pi. Daniya- "vessel, container, receptacle" from a root "and (< *Janaya) "to mature; to draw near." Other similar forms are Akk. unutu, OAkk, OB, "furnishing, property, utensils" (AHw 1422-23); Heb. Doni "fleet," Joniyyd "a ship"; Ugar. any "ship." A form a-na-yi / D anayi/ "ship, boat" (gen.), with final triphthong uncontracted, is attested in one of the Amarrta letters, EA 245:28 (CAD A/II 106; see also Sivan, Analysis, 197). Steinkeller (personal communication) considers anu (see below) and a-na-tV variants of Akk. unutu. a-na-tu4: see a-na-ti, above. a-ne-en-na / a n e n n a / adv.; core Akk. inanna "now" a-ne-en-na lit.: a-ne-en-na T U . M U 5 E N . M E S da-me-me-tui MUSEN "now they are weeping doves" (Emar 778:88'). [A]N§E.NUN.NA-ta a-ne-en-na "now they are donkeys" (Emar 778:90'). Arnaud translates this form "nous" probably on the basis of AHw 51b, where the NA/NB ? form anl/enu is considered an Aram, loan; see also CAD A / I I 122-23. Perhaps N A / N B anl/enu is modelled on Aram. D anahna, with preformative a- like other 1st and 2d person pronouns. But the difficulty with Arnaud's interpretation is that anl/enu is a particularly late form; also the double -nn- is not accounted for. Moreover, this inter pretation seems unlikely because it does not explain the loss of *h in the Aram, form *Danahna. Huehnergard (private communication) suggests that a-ne-en-na might be a variant of enenna (AHw 217), the WPA form of inanna "now" (CAD I/J 142-44). a-ni-ia-na /''aniyana/ WS n. m. du. "(two) mourners" PNY I) a-ni-ia-na lit.: â-ni-ia-na [ "the two mourners [" (sacrifice: SISKUR.ME5) (Emar 388:35). I6 a-ni-ia-na-m[a] SISKUR.MES [ "Even the two mourners sacrifice [" (Emar 388:56). Arnaud translates "le repondeur" (1. 35) and "les repondants" (1. 56), implicitly relating these forms to the WS root c-n-y "to answer," attested in Ugar. cny I, Heb. c-n-y I, NWS inscriptions cny, Aram. Cana / €ny\ Syr. cna, and probably Sabaic cny/fnt v. and n. . Note that Arab. cana means "to concern." Durand (RA 83 [1989] 173) and Ikeda (NABU 1992/110), discussing forms such as an-na-ti (Emar 8:38), an-[nu-u] (Emar 10:12), regarded by Arnaud as demonstrative pronouns, propose a root c-n-y "to change," cor responding to enu "substitute." Yet this meaning does not fit in Emar 388 where both the context and the determinative M point to a specific profes sion related to the temple.

27

I suggest another interpretation of the Emarite lexeme, based on a dif ferent root, J-n-y, documented in Heb. "ana I "to mourn"; in Is 3:26; 19:8 this verb occurs in parallel with Dabal "to lament" (Qal)—used in poetry and higher style prose; hence the translation of l"a~ni-ia-na "the two mourn ers." This etymology fits the context well. In Emar 388 â-ni-ia-na is fol lowed in both instances by liza-ma-ru (11.40.57) "singer(s)." The latter noun is a late formation attested only in MB, and in rob zammari "chief singer" in NA, NB. The standard form zammeru denotes an untrained singer in contrast to the professional artist naru (CAD Z 39-40). Moreover, nugagtu "(a lamentation priestess)" appears in the same text (Emar 388:3). In this context "aniyana seems a NWS term designating a professional, cult-re lated mourner playing an important role in the ritual prescribed for the throne (jfeissu)-festival. The Emarite form a-ni-ia-na seems an active participle with the third radical y distinct, Janiyana. In Emar texts a string such as Ci-ia may repre sent a / y / (Ikeda, Linguistic Analysis, 44). The ending / - a n a / is probably the dual marker / - a / accompanied by a morpheme / - n a / ; cf. Arab, -ani/ayni; in Ugar. duals may end in -ma (Huehnergard, Ugaritic Grammar, 9). a-nu / 3 a n u / WS n. m. s. "implement, utensil" CNY II [B]) a-nu lex.: APIN.A.KAR u-nu-tu : a-nu (Emar 545:136'). In lex. lists the logogram string APIN.A.KAR corresponds to Akk. unu-tu "implement, utensil" (AHw 1422-23). The Emarite form suggests an abbreviation of the NA word anutu "tool, implement" (AHw 55; CAD A/II 151), but the gloss sign demands another interpretation. Steinkeller (private communication) suggests that this form might have a CommSem. origin. I suggest for the Emarite lexeme a WS origin, connecting it to Heb. Mni "fleet." «A-»PI-ra-Sa:

see Pl-ra-Sa, below.

a-ra-an / a r a n / n. m. s.; Akk. arnu "guilt, punishment" a-ra-an lit.: u E iS-ta-na-ri-iq dNIN-x is-sa-na-ba-at u a-ra-an [ "He will continu ally rob the house and Nin -... will repeatedly seize, and the guilt of [" (Emar 669:44). Arnaud (Emar VI/4, ad loc.) relates this form to Akk. aranu "box, cof fin," translating "sarcophage." According to von Soden (AHw 65), Akk. aranu may have a WS origin; cf. Heb. Daron < *Diran, Arab. Diran-, NWS inscriptions (Heb., Ph., Pun., OffAram., Nab., Palm., Hatra, JAram.) Drn, Ugar. am; Babyl. Aram. Darna; Syr. Daruna. Ellenbogen (Foreign Words in the Old Testament, 40), con trary to von Soden, suggests an Akk. origin of aranu (arannu), attested in SB and NB.

I'E>!

>_>r.lVJ11 ll_

V U L f t D U L A K I LM ) tlti

rtKRADJAlN

I t A l b H **togguru), unattested in Semitic. Ikeda (Linguistic Analysis, 22) explains TUM-GU-ru (see above, un der c.) as an "etymological" spelling of tugguru < Humkuru, a derivative of makdru "to do business" (cf. bit makkuri "storehouse," CAD M / 1 1 2 6 27,137). Since a pattern **tuqtul is unknown in Semitic, this etymology is unlikely. I follow here the interpretation of Huehnergard (AOS 1988) who nor malizes / d u g g u r u / "(a type of house)," and relates this form to Heb. ddgar "to gather together," Aram, ddgar "to heap." Note the OffAram, word dgry3 a pi. emphatic of dgr "pile(?) of building material." du-gu-ri: see du-gu-ra, above. du-gu-ru: see du-gu-ra, above. du-gu-r[ii\: see du-gu-ra, above. dii-ri-in^ /dorin(u)/ WS n. m. s. "(a type of building)" (DWR) du-ri-ini

1 /

legal: [ x TUR.SAL.MES t-t]ut: du-ri-in4 DUB 1 li-i[m] 4 me-at §E.ME§"[ x female-servants, a hous]e: a d. (-building) of tablet(s), one thousand four hundred (measures) of grain" (Emar 186:4; cf. 1. 32; 187:36'). Arnaud (Emar VI/3, 200 note 4) leaves this phrase untranslated, not ing that a form turinnu "ein Raum" is attested in one OA text, viz., ekallam u tu-ri-ne, CCT 3 14,10 (AHw 1373). Note the OffAram. form try.{ "room, house consisting of one room." Moreover, Civil (personal communication) considers TU-ri-inAa metathesized form oitinuru (AHw 1360) like in Sum. (DU.RU.UN) and OA (tu-ri-ne), and tentatively translates "kitchen, oven." I suggest relating du-ri-in^ to the WS root d-w-r "to heap up, dwell"; Heb. d-w-r "to heap up, pile"; Arab. n. ddr- "house, building." If this inter pretation is correct, the Emar word might be a noun of ga^Z-formation, with diphthong contraction, *dawr- > dor-. Note that du-ri-in4 is in con struct with DUB "tablet"; the bound form without case ending imitates Akk. morphology (see Part Two, III). The whole phrase, du-ri-ini DUB would connote a building, perhaps a deposit for tablets (archives?). The ending may be the Akk. -in(n)u suffix, as in qutrlnu "censer, in cense" (see von Soden, GAG §56r 39). Therefore Arnaud's suggestion (OA turinnu) is possible. If one accepts the WS etymology, the suffix on /dorlnu/ is comparable to the Arab, -in suffix in farsin- "Klaue" (Brockelmann, Grundriss, §218 b). du-ug-gu^-ru: see du-gu-ra, above. du-uh'-Su / d u h § u / n.; core Akk. du§u "(a kind of stone; a gem?)" du-uh'-Su lex.: ZA.GIN.NA uq'-ni-tui: du-uh'-Su (Emar 556:18'). SIG.SAG.G[IL.M]UD ha-aS-ma-nu du-uh-Su (Emar 556:20'). Both, uq'-ni-tu4, perhaps a variant of uqniatu, uqndtu "(green) blue wool" (AHw 1426) and ha-ag-ma-nu /haSmanu/ "blue wool" (ibid. 334; CAD H142: "a stone, a blue-green color," in reference to wool, "a blue wool similar in color to the hasmdnu-stone"), are attested in the lex. texts as equivalents to the logogram SIG.ZA.GIN.NA or NA4.SIG. SAG.GIL.MUD. Note that in the first example TU-uh-Su is preceded by a gloss marker. A form duhSu (meaning unknown) is attested in a lex. list (Nabnitu O 78): [...] = du-uh-Sum, between Su-uk-kukup-tum and Se-e-rum (CAD D 171). With respect to the normalization, Huehnergard (AOS 1988) reads duhsu, based on Moran's notice of du-uh-§i-im in the Mari archives. Steinkeller (personal communication) equates duMu with the DUH.SI. A (DU8.§I.A) "(a precious stone of characteristic color; turquois?)" (Akk. duSu 1; CAD D 200-1). The kind of leather called DUH.SI.A (Akk. duSu 2; CAD D 201-2; Stol, RLA 6 [1980-83] 534, compares the Akk. word to Heb. tdhaS, a kind of leather used as cover of the tabernacle) derives from the name of this mineral, imported from Marhasl, which was similar in color or texture with the duM-leather; see Steinkeller, ZA 72 (1982) 249-50. du^-gw-ra1: see du-gu-ra, above.

40

VVKb'J' DbMlllC

V ( . A . A B U L A K I IIM m u n x M i u i n i i in/%.u i i%v^v. ^ , . . I U ,

E e-BJ / ? / n. "?" e-BI legal: a~nu-um-ma E-Ju4 &»-ra M E ha-ab-lu Sa e-BI HA.LA mip-qi-ada-gan "Now, the S.-building and the A-building of ... are the share of IpquDagan" (ASJ13 23:26). Tsukimoto (ASJ 13 [1991] 287 note 26), the editor of this text, considers (with some reservations) e-BI the inf. gen. of epu III "to bake" (AHw 231; CAD E 247), but his interpretation is unlikely, because usually the final ultra long vowel is represented in writing, which is not true with the Emarite form. 3 c If this word is of WS origin, it should be related to a root / /h-y-b/p. e'-la-ra-mu 11 I vs.. "door bolt(?)" e'-la-ra-mu lex.: SU.KA[M = rnedelu]: e'-la-ra-mu (Emar 545:225'). Civil, who reconstructed this line, suggests (personal communication) translating this gloss "door bolt" or the like; cf. rnedelu "bar, bolt (of a door)" (CAD M/II2-3). e-la-tu^ I ? / n. "(a means of transportation?)" e-la-tuA letter: 1 ma-na KU.BABBAR KASKAL 1 ma-na KU.BABBAR e-la-tu4 Sa KASKAL il-li-ku "One mina of silver: the road (journey); one mina of silver:... which made the trip" {Emar 25:16-18). Arnaud reads elatu, leaving this form untranslated. Note that von Soden {AHw 197) lists a similar SB form, elatu (kima e-la-ti, MSL 1 55,63 "Joch Vieh??"). The form e-la-tu^ seems to be related to Akk. illatu {ellatu, elletu, illitu, allatu), n. f. "kinship group, clan; crew; donkey caravan" (CAD I/J 82-85: Summa i§ti e-ld-tim illak la illak tertaka lillikam "Inform me whether or not he departs with the caravan," CCT3 26a:15). This parallel with KASKAL is most likely. Yet the Emarite form might be a non-Akk. word, more precisely a NWS form related to Heb. cul (c-w-l I) "suckling"; Cawll (c-w-l II) "young boy"; Syr. clla "foal, colt"; Eth. cdwal "young of animal, foal, colt," Old Aram. cl "foal." Both translations "donkey caravan" and "foals" fit well in the context where means of transportation is mentioned. e-lu / D elu/ WS n. m. s. "ram" PYL [A]) e-lu lit: 1 UDU e-lu "one ram" (Emar 370:45'; cf.11.48' [restored]. 51'.60'.63'.66,.77'). SILA4 e-l[u] " ra[m]" (Emar 373:19).

In all the examples but one (Emar 373:19) e-lu is preceded by UDU, the logogram for "sheep" (Akk. immeru). The last example has SILA4 = Akk. puhadu "lamb." Note that in almost all the instances in which e-lu occurs it is flanked by G U \ h u - u r - z a "boeuf puissant" (Arnaud) and ZEH "chevrette" (Arnaud; Emar 370:45' copy shows DAM.GAR "merchant," rather than ZEH!). Huehnergard (AOS1988) translates e-lu / 3 e l u / "ram" (so Arnaud), but he points also to a possible parallel between SILA4 e-l[u] in Emar 373:19, and SILA 4 .ME§KUG.GA, i.e., ellu "pure" in Emar 373:37. Note, however, that based on Fleming's collation (personal communication), Emar 373:19 reads: 1 AMAR SILA4 KUG!.G[A?!]. Note the contraction of the diphthong *ay > e in the Emarite form êlu < *Daylu. This lexeme of qatl- formation is the same as Heb. Jdyil "ram"; NWS inscriptions (Pun., Heb.) Dylf Dyyl "ram." The form e-lu should be distinguished from i-la-nu (Emar 551:51) which is the NWS rendering of the Akk. a-ia-lu "stag" (see below). er-ni-tui / e r n i t t u / ? n.; core Akk. erimmatu "(an object of stone?)" er-ni-tui lex.: [^NUNJUZ er-ni-tut: ha-lu-l[u\ (Emar 553 Annex IV:4'). The Emar word ernittu(?) might be an aberrant form from the core Akk. erimmatu (= nahal-[hal-lu] "twenty-four hal\hallu]-breads (Emar 410:11'). [ka-ak-k]a-ru 1 nindlihal-hal-[lu] "[kak]karu (-bread) one halhal[lu]bread" (Emar 436:12'). ma-]gur-ru 1 '""^hal-haU-lu] "[malgurru-bread, one halha[llu-] bread" (JEmar 437:10'). [x "'^ka-kla-ru GAL 2 se-/w [x ni,^ha]l-hal4w gE.MES GAL "[x]

64


big [kakk]aru (-breads), two sepu , [x] big [hajlhallu [breads] of barley" (Emar 460:16'). 1 nmi:>ma-gug-m TUR 1 "i"d*[h]al-hal-lu TUR SEMES 1 "^ka-ka-ru TUR "one small /nagwrw-bread, one small lh]alhallu-bread of bar ley, one small feaferu-bread" (Emar 460:21').

Arnaud (Emar VI/3, passim) considers hal-hal(-lu) a kind of flour; as does Zadok (AION 51 [1991] 115). Fleming (Installation, 265, 270) takes this form as denoting a kind of bread (offering). The editors of CAD (H 41-42) list halhallu as an adj. "(qualifying beer and flour)," found in NB texts (a Sumerian loan-word), KAS. HAL.HAL = hal-hal-u = me-ez-Du "pressed (out) beer"; Zi.MUNU 4 (D>M 4 ).HAL.HAL. Note that halhallu, as listed in the dictionaries, occurs always accom panied by ZI, the logogram for "flour." By contrast, the Emarite form halhal(-lu) is written alone or determined by ninda "bread." In this case, this PA word might denote a kind of bread. Since both size (GAL, TUR, Emar 460:16.18) and ingredients (pa-pa-su, Emar 318:5-6) are already mentioned, hal-hal(-lu) may refer to the shape of such a bread. I suggest connecting this form to Aram, halhel "to perforate," Palpel of h-l-l) cf. Heb. halal, n. holla "a kind of cake." If this etymology is correct, the form is a nominal pattern qalqal- (Brockelmann, Grundriss, §179), designating a kind of bread with a hole in it. Note the doubling of the R3 which might be explained as an Akk. mor phological feature; on the Akk. patternpaspass-; see von Soden, GAG §57b. hal-hal-lu: see hal-hal, above. HAR-BA-a§-$u / ? / n. "(a kind of flour)" HAR-BA-aS-Su lit.: 5 BAN ZI.DA SE.MES 5 BAN ZI.DA HAR-BA-aS-Su 4 au8PIH[U ] "five sutu of barley flour, five sutu of /i.-flour, four p£7i[u]-vessels" (Emar 472:76). Note that the Akk. form hurbaSu "chills; shivers of fear," from OB on (CAD H 248-49) cannot be equated with the Emarite form, which exhibits -8§- in writing, and denotes a kind of flour. HAR-DI-e-t[i] / ? / n. f. p. ? "(a kind of vessel)" HAR-DI-e-tli] lit: u a-na gdb-bi DINGIR.MES an-nu-ti ^HAR-DI-e-tU SISKUR-u] "(And) [they offer] /i.-vessel(s) to all these gods" (Emar 373:102'). Arnaud reads "des vasses-harditu." I transliterate the first sign HAR, since it has more than one value. If one reads it mur, one has mur-DI-e-t[i], which might be a muqtal- noun from a root r-d/t/t-y, thus far unknown to me. A difficulty lingers over the extra e vowel, which leads to the ending -eti. This ending may be explained in two different ways: (a) as a result of diph thong contraction, -ay- > -e- before the -t feminine s. marker; or (b) as a vari-

Glossary

65

ant (St-) of the feminine pi. marker -at- (on -atV > -etV shift, see Part Two, III). Note that Fleming's reading (personal communication) based on his collation, du'Ahar-de-e <Sa> LU[GAL ...], solves the difficulty mentioned above. hi-bi-ri /hibbiru/ WS n. m. s. "(a device by which two parts are joined)" (HBR)" hi-bi-ri legal: [xxxxxx] 1 hi-bi-ri ZABAR 1 [ ] "[ ] one h. of bronze; 1 [...]" (Emar 186:8). 1 hi-bi-ri ZA[BAR] "one h. of br[onze]" (Emar 187:7'; a duplicate of the previous text). The term occurs in a legal document enumerating the properties and the implements related to the partition of shares. This implement, made of bronze, appears between two other bronze items 1 ut-ta-al ZABAR (Emar 186:7) and 3gu-ul-la-a-ta ZABAR (1.9). The pattern qittll- is widely repre sented at Emar (see Part Two, III). I suggest relating this form to the CommSem. root h-b-r "to join, unite," attested as verbal form in WS, e.g., Heb. habar, noun hoberet "thing that joins," Aram. h"bar, Syr. hbar "to associate with," Eth. habara, NWS (Palm.) hbrl "to make a partner," Ugar. hbr "associate." hi-da-a§, hu-da-§i /hidda9(u)/ and /huddaOu/ WS "renewal, inaugura tion" (HD8) 1) /hidda6(u)/ n. m. s. hi-da-aS lit.: i-na U4 hi-da-aS "KUR1UDU 8a URUb ha-si'-in-nu Sa DINGIR ana E u-Saw-ab "On the day of renewal of Dagan: one sheep of the city. The hatchet of the god remains in the temple" (Emar 446:99'100'). 2) /huddaOu/ inf. D hu-da-Si econ.: [xxxxxxx]xMIHIIA[xxxx]/i«-c?a-5idKUR15w-7n^-i«4[ ] x HAL PA AN "[...] ... [...] renewal of Dagan: one S. [...] ..." (Emar 274:15'). Both forms derive from the same PS root h-d-6, attested in Heb. hada§ "to renew, repair"—only Piel, Hithp., Aram, haddet "to renew," Arab. hadaOa "to happen; to be new, recent," Eth. haddasa "to renew, restore," NWS inscriptions (Ph., Pun., Nab., Palm., Hatra) hdS^ "to restore, renew," Ugar. hd9 "new," Sab. hdd "to occur; to initiate." The presence of initial hi-/hu- for / * h / points to a WS origin, since in Akk. initial / * h / dropped, accompanied by a change in the vowel register, a > e; note Akk. edeSu "to be new" (AHw 186-87) comes from *hadd§u. The first form hi-da-as might be a n o u n of qitall- pattern (cf. Brockelmann, Grundriss, §160, this pattern is found as adj. only in Arab.), or more probably it is a variant (i.e., hiddad-) of huddaGu (on i:: u alterna-


Glossary

tion, see Part Two, II) with no case-vowel, imitating Akk. morphology (see Part Two, III). The second form seems to be a D inf., similar to the Ugar. counterpart, huddadu (on pattern quttal-, see Part Two, III). Zadok (AION 51 [1991] 116) translates U4 hi-da-aS "(day of) new moon" (Fleming, "New Moon Celebration," 57-64) and hu-da-Si "renewal" (Huehnergard, AOS1988, huddaOi "renewal").

Arnaud translates "l'aiguade," perhaps relating this word to Akk. hipu "Bruch" (AHw 347). Yet its usual writings are hi-ip-pu and hi-pu/i, which differ clearly from the Emarite writing. Note that the VC-V sequence (broken writing) at the end of our form points to a guttural, PI, /c/, (/h/?), as R3.

66

hi-ia-ri, [h]i-ia-ru /hiyyaru/ WS n. m. s. "(a month/festival name?)" (HYR) a) hi-ia-ri ' econ.: 2 hi-is-si-pu d MN E.GAL-li i-na u4-mi hi-ia-ri "two £.(-vessels): the lady of the palace, in the day of hiyyaru" (Emar 274:4). lit.: I ]dI§KUR i-na ut-mi hi-ia-ri"[...] Baclu in the day oihiyyaru" (Emar 463:17'). a-na hi-ia-ri Sa dI§KUR NINDA.MES KAg.MES Sa LU x[ ] "in (the day of) hiyyaru of Baclu: breads, beer of. [..]" (Emar 463:25'). [ \xi-na u4-mi hi-ia-r[i ] "[...]. in the day of hiyyar[u ]" (Emar 467:6'). b) [h]i-ia-rii "lit.: [i-n]a U4 [h]i-ia-ru S[a] dI§KUR AMAR 2 UDU it-ta-ba-hu LU Sa qida-Si i-ka-lu i-Saw-tu "In the <x> day is the hiyyaru of Baclu; they sacrifice a calf, two sheep. The consecrators eat (and) drink" (Emar 446:115'). The form hi-ia-rV appears in Ugar. as a month name, i-na mhi-ia-rri ? 1 x , Ug. 7 pi. 50 r. 1'; alphabetic hyr (DLU 203). The form also occurs in Ph., hyr "month Iyar" (Harris, A Grammar of Phoenician, 101; Speiser, AJA 40 [1936] 173). Note that in the Emar texts, hi-ia-rV is preceded by U4 "day" rather than the more common ITI "month," as in Ugar. A similar use of hi-ia-ri-i, with U4, may be found in OB texts from Nuzi and Alalah, 3 UDU ina urn hi-ia-ri-i dE§+DAR "three sheep on the day of the /t.-festival of Ishtar," (Wiseman, Alalakh 346:2). According to the editors of CAD (H178-79), hiari is a Hurr. word, even though unattested in a Hurr. text. Fleming (Installation, 223 note 78), based on a personal communication from Huehnergard, suggests that this word is Semitic, and might be related to hiyaru or hayyaru "choice." Huehnergard (Ugaritic Vocabulary, 128-29) points out that these forms are probably related to Akk. month name ayya.ru (the second month, from OB on, iUaya-rum, CAD A / I 230), which got into Heb. and Syr. as Diyyar, and in Arab. as Dayyar-. hi-iB-i / ? / n.? "?"; in a field designation. hi-iB-i lit.: A.SA ma-la ma-su-ii i-na hi-iB-i "A field as far as it extends in ..." (AuOrSJ-X). Even though similar in form, hi-iB-i and ha-pd-u (RE 7:5) show a basic difference. The form ha-ba-u is always determined by E, being a kind of building (see the Glossary under ha-pd-a).

67

hi-id-qu / h i d q u / WS n. m. s. "(a piece of jewelry)" (HDQ II) hi-id-qu econ.: 1 hi-id-qu ina &A-Su na4BABBAR.DILI "one h. (-piece of jewelry) along with pappardilu-stones'" (Emar 287:2). Arnaud (Emar VI/3, 284) leaves this form untranslated, adding "hi-itqu m'est inconnu." Durand (RA 84 [1990] 81) notes that hidqu might designate a complex piece of jewelry, since ina libbl-Su points to this aspect. Therefore one should not correct this form into hi-id-du', which is a simple piece of jewelry (a pearl?; the editors of CAD [H 182-83] list hldu as meaning "[metal or stone bead of various forms]"). Perhaps this form is related to the NWS root hdq "to press (together)," which also appears in a LB text, ha-di-iq; see von Soden, Or 46 (1977) 186. hi-id-ru / h i d r u / WS n. m. s. "yard, room" (HDR) hi-id-ru legal: E-tut hi-id-ru Sapa-ni-Su "A house with a yard, which is in its front" (Emar 139:8). GtSB-Su E hi-id-ru Sa Hu-lu-hi "On its left side: the house with a yard ofLuluhi""(fl£9:5). Arnaud reads E-tu4 hi-it-ru, "une bergerie." Beckman (Texts from the Vicinity of Emar, 15-16) reads E he-ed-rii, and renders "livestock shed," noting that if Arnaud's reading is correct, then the Emarite form would be the earliest attestation of the WS term for "animal enclosure" in Akkadian. Durand (RA 84 [1990] 61) notes that Arnaud identified this form with LB hat(a)ru "(a collegium or association of feudal tenants)" (CAD H 24). Ikeda (Linguistic Analysis, 238 note 8) compares the Emar word with hidru "(a quality of wool?)," a hapax legomenon attested in MB Alalah; this etymology is unlikely in this context. I follow Huehnergard's (AOS 1988) normalization, hidru "yard, room," relating this form to Heb. heder "room, chamber," NWS inscriptions (Ph., Pun., Heb.) hdr "chamber, inner room," Arab, hidr- "curtain; private room (of a lady)," Sab. hdr "chamber; funeral chamber, grave chamber," Eth. hidr "inside an apartment of women," hddrat "dwelling." Note that the initial guttural ought to be a / h / , based on Arab., Sab., and Eth. evidence. hi-in^bd / h i n b u / ? n. m. s. "(a fertility ritual?)" hi-in^bd lit.: i-na qa-ad-du-Si sa hi-in4-bd GU4.ME§ dKUR iS-tu ninA!ihu-ki '™d*HAD.DU.GURUN DUG KA5.SE u-qa-du-Su "During the sanctification of h. of the oxen, they sanctify Dagan with h. -bread, dry cook ies with fruits (and) one vessel with barley-beer" (Emar 394:26-28).

68


Arnaud translates "la prosperite," connecting the form he-en-pa, for the first time attested here, with Akk. hanabu "to grow abundantly; to be radiant," MB/SB (CAD H 75-76). Fleming (Installation, 62,158, 262, 271) cites several times the text in which this form occurs, but he leaves it untranslated, viz., "the henpa of the cattle," considering it a ritual associated with Dagan. He also translates D qudduSu with "to sanctify" or "to purify oneself" in order to enter the realm of the gods, rather than the common meaning "to consecrate" (ibid., 158 note 272). Note the odd -a case ending in Sa hi-inA-hd for the expected gen. -i (on the diptotic system, see Part Two, III). hi-is-si-pu, hi-si-pi, hi-si-pu /hissipu/ WS n. m. s. "(a clay vessel)" (HSPII) a) hi-is-si-pu econ.: 3 hi-is-si-pu dN[IN].URTA 5 h[u-p]u 2 hi-is-si-pu dKUR "three A. (-vessels): N[in]urta; five A. (-vessels) (and) A. (-vessels): Dagan" (Emar 274:1). 2 hu-pu dKUR"™tu-ut-tul7hu-pu 1 hi-is-s[i-p]u HUR.SAGLUGALma "two A. (-vessels): Dagan of Tuttul; seven A. (-vessels) (and) one A. (-vessel): the mountain Sarruma" (Emar 274:2). b) hi-si-pi econ.: 1 hi-si-pi HSg-tdr URU1 hu-pu Hss-tdr su-pa-r[a-ti] "one A. (-vessel): Ishtar of the city; one A. (-vessel): Ishtar of the go[ats]" (Emar 274:8). Other instances in which this spelling occurs are: Emar 274:3.4.5.6.7.9.10. c) Kia«>hi-si-pu econ.: 4 hi-si-pu mgi-[ ] "four A-vessels of P[N]" (Emar 307:3). [x h]u-pu 4 hi-si-pu "[x h\upu (-vessels), 4 h (-vessels)" (Emar 363:1). lit.: 1 UDU1 ""s'ku-'u-u 1 hi-si-pu KAS.GESTIN a-na pa-ni dISKUR i-naqu-u "They offer one sheep, one k. -vessel, one A. (-vessel) with wine to Baclu" (Emar 369:4-5). 7 du|s -si-pu KAS.GESTIN "seven A-[vesse]ls with wine" (Emar 370:11')". 7iashi-si-pu KA§.§E.ME§ i-Sa[k-kdn-nu ] "They p[lace] seven ^.-ves sels with barley-beer" (Emar 388:52). 1 me-at SlM 1 hi-si-pu V SIG4 PES "one hundred of aromatics(?), one A. (-vessel), one brick of figs" (Emar 452:5; cf. 452:6.9.11). [ ] ia%u-bar 1 hi-si-pu Sa E DINGIR-ZJ "[... x] A.-vessel(s), one A. (-vessel) belonging to the temple" (Emar 452:22'). 2 dusPIHU 1 hi-si-pu GESTIN Sa E GAL-ZJ "two p?Au-vessels, one A.

(-vessel) with wine belonging to the palace" (Emar 452:38')! 1 hu-pu 2hi-si-{pu] "one A. (-vessel), two A. (-vessels)" (Emar 462:30'). 3! hi-si-pu a-na ta-Si-a-ti "threeA.(-vessels) fort (-goblets)" (Emar 463:13). ] 2 tu-ru-be 1 BAN ZI BA.BA.ZA 1 d"%u-bar 1 hi-si-pu x\ "] two t. (-breads), one sutu of barley flour, one A.-vessel, one A.(-vessel) x [" (Emar 464:1). ] DUG KU^ 1 hu-pu 2 hi-si-pu ["] vessel(s) with fish, one A. (-vessel), two A. (-vessels)" (Emar 465:3').

uiossary

t>v

This spelling may be found either well preserved or partially restored in the following texts: Emar 305:1.2; 307:1.5.6; 364:1.2; 369:5.14.19.27.28.47. 54.74.96; 404:2'; 452:6.9.11.24'.27'.30'.3T.34';459:5*.16'.17'; 462:34'; 463:2.11.23; 466:5; 484:4'; 490:4'.6'; 492:3'.4'.5'.6'; 506:3'.4'.6'; 514:5'; 520:2*; 521:3'. The word is frequently written hi-ZI-BU. The writing hi-IZ-ZI-BU appears in Emar 274, an Inventory of cultic furnishings, and once or twice elsewhere (Emar 388:52; 370:11 [restored]). Note that the spelling hi-si-pi (Emar 274:8) for expected nom. *hi-sipu Is an example of sandhi. On this assimilatory process, see von Soden, GAG §17. Dietrich (UF 21 [1989] 78) reads hisipu, and translates "Schopfbecher." Dietrich and Loretz (UF 19 [1987] 31 note 25) relate Ugar. hsp "to d r a w / pour (water)" to Akk. hassapu "(an object or implement)," OAkk, Elam. (CAD H 127). As Fleming (Installation, 143 note 240) well points out, though the relation between Akk. and Ugar. is attractive, no evidence tends to prove hassapu as vessel. Huehnergard (AOS 1988) relates the Emarite form directly to Ugar. hsp "to d r a w / p o u r (water)," reading hissipu. I follow Huehnegard's normalization, /hissipu/, but I suggest connect ing this form with a NWS word, Asp, "clay," attested in a JAram. inscrip tion, viz., mn hsp "a clay vessel" (DNWSI393). Note that the same combi nation with the term for "vessel" occurs at Emar, e.g., 7 Au%hi-si-pu "seven h. -vessels" (Emar 388:52). A similar interpretation is found in Zadok (AION 51 [1991] 114), who compares the Emarite form with the Targumic Aram. word haspa "sherd, clay vessel." See the Glossary under ha-as-pa. The Emarite word is a noun of qittil- formation (on this pattern at Emar, see Part Two, III). hi-iS-ta, hi-i§-td / c iStu/ WS n. m. s. "plate" (CST) a) hi-iS-ta ' legal: [1] »i5BANSUR [2sisGU.ZA] [1] hi-iS-ta [Sa "ka-pi-^KUR] "[one] table, [two chairs], [one] plate [of Kapl-Dagan]" (Emar 187:11'-12'; duplicate of the following text). b) hi-iS-ta ' legal: [1] ^BANSUR 2 »SGU.ZA 1 hi-iS-td Sa m&a-p[j-dKUR] "[one] table, two chairs, one plate of Kap[I-Dagan]" (Emar 186:10). Steinkeller (personal communication) relates this form to Akk. a§tu "throne," SB; Sum. loan-word (CAD A/II475), corresponding to the Sum. logogram si5IS\DE; see Steinkeller-Postgate, Third-Millennium Legal and Administrative Texts, 90. Note, however, that this interpretation does not account for the first sign, HI. Zadok (AION 51 [1991] 116) relates this form to Heb. ceSet "plate," a smooth, shining thing(?), Neo-Heb. "lump or bar of metal," which fits well in the context. Yet one has to be aware of the rarity of examples of H signs rendering an etymological / c / - See Part Two, I. hi-i$-td: see hi-i§-ta, above.

70


hi-it-ti, hi-it-ti / h i t t u / WS n. m. s. "wheat" (HNT) a) hi-it-ti ' lit.:" b) hi-it-ti " lit.:'

d

KASKAL.KUR.RA.MES Sa hi-it-ti "(god) Balih of the wheat" (Emar 378:43'). la-na] "KASKAL.KUR.RA.MEg Sa hi-it-ti KI.MIN "[to] (god) Balih of the wheat, ditto" (Emar 373:158').

The second spelling is based on Fleming's collation (personal commu nication). Arnaud renders the whole phrase "Les Protecteurs du forment." How he reads "protecteurs" is unclear since KASKAL is the logogram for "jour ney, road," and KUR means "mountain; land." I suggest taking KASKAL. KUR.RA as a variant of the more common logogram KASKAL.KUR(.A) for "Balih." Note that E.I. Gordon (JCS 21 [1967] 70-88) translates d KASKAL.KUR "underground water-course"; see the Glossary under huut-ta-ni. Zadok (AION 51 [1991] 116) translates "wheat." Note that Ugar. has two forms for wheat; (a) a fern noun htt /hittatu/ < *hintatu (UT 395 no. 851; DLU 184); cf. Syr. hett(a)ta "a grain of wheat," Heb. hitta < *hintat- "wheat," Arab, hintat- "wheat"; (b) a masc. noun hnt / h i n t u / , pi. htm (UT 397 no. 881; DLU ibid.). I normalize / h i t t u / , as a m. s. noun of qitl- formation, from a root h-n-t, with assimilation of n to t, hint- > hitt-, related to the second Ugar. form hnt. Note that both Ugar. and Emar forms are difficult to explain, since no other Sem. language has masc. *hittu. hi-it-ti: see hi-it-ti, above. hi-ri-TI I ? / n. "?" hi-ri-TI legal: KI-ir-SIb**"m!)-tu4 ma-la ma-su-u 10 am-ma-ti x-u-tu pu-sa 8a a-na hi-ri-TI 9 am-ma-ti" A k. field, as far as it extends, ten cubits... its side fronting on the ... (measures) nine cubits" (RE 33:1-4). Beckman (Texts from the Vicinity of Emar, 53-54) leaves the form untranslated. A root h-r-w fy is attested only in Akk., heru "to dig" (OAkk. haraPum). Its cognate, k-r-y, may be found elsewhere in Semitic, including Ugar., through a process of spirantization (Huehnergard, Ugaritic Vocabulary, 130; see also Knudsen, "Spirantization of Velars in Akkadian," 147-55); Heb. k-r-y, Aram, kara, Eth. karaya. According to Huehnergard (ibid., 130), the pattern qitil-t, rare in NWS, would point to an Akk. origin. Steinkeller (personal communication) identifies the Emarite form with Akk. hirltu. hi-si-pi; see hi-is-si-pu, above.

Glossary

71

hi-si-pu: see hi-is-si-pu, above. hi-sa-ra-ti7: see hi-sa-ri, below. hi-sa-ri, hu-sa-ri, hu-su-ra-ni, hi-sa-ra-ti? /hiOaru/, /huOaru/, /huOuranu/, and /hi0aratu/ WS n. "settlement, abode" (HSR) 1) hi-sa-ri /hiGari/ m. s. legal: pa-nu-su a-bu-us-su sa d EN be-el hi-sa-ri "In its front: the storehouse of Ba c lu, the lord of the settlement" (AuOrS^ 57:7). 2) hu-sa-ri /huOari/ m. s. econ.: DUB sa KA hu-sa-ri E ha-B[F ] "the tablet of the gate of settlement of the house of . [.. ]" (Emar 296:1; cf. PN mhu-sa-ru, Emar 37:10). 3) hu-su-ra-ni /huSurani/ m. s. legal: E du-ug-gug-ril i-na hu-su-ra-ni "one d. -building in the settlement" (Emar 144:1). 4) hi-sa-ra-ti7 /hiOarati/ f. p. legal: E-tu4 Sa KA-bi hi-sa-ra-ti7 E[DIN ] "the house of the gate of the settlements, o[pen country ]" (Emar 34:10).

Arnaud has "l'enclos" for all of these. An identical translation is provided by Zadok (AION 51 [1991] 116) for hu-sii-ra-ni "enclosure." As he points out, this particular form is not re corded in normative Akk. texts, being perhaps of WS origin. The form hisaru "enclosure, court" is listed by the editors of CAD (H 202; see also hasaru "enclosure for sheep," H130) as a WS word, attested at Mari, d NIN hi-sa-ri "Lady-of-the-Enclosure." The other two forms, hu-sa-ri and husu-ra-ni, do not appear in the dictionaries. The editors of BDB (346-47) list two roots h-s-r, one from which de rives haser I "enclosure, court" < CommSem. root *h-s-r "to surround," and another, which yields haser II "settled abode, settlement, village" < CommSem. root *h-8-r "to be present, settle, dwell"; see also HALOT 345. Between "enclosure" and "settlement," the second meaning fits better in the context, although, on the basis of the parallel d NIN hi-sa-ri (Mari) / d EN be-el hi-sa-ri (Emar), the first etymology is also likely. Huehnergard (AOS1988) notes that in the examples listed above the Ssigns may reflect an etymological / * 9 / ; see Part Two, I. Note the high diversity of patterns, leaving open the possibility of hav ing here at least two different words. More research is needed to solve the problem of vowel alternation in the first two syllables. On the i ::u vowel alternation at Emar, see Part Two, II. Durand (RA 84 [1990] 82) supplies a different interpretation of hu-ZAri. He relates the Emarite form to Akk. husaru "a precious stone" (CAD H 257), translating the whole phrase, "sceau-de-porte en hematite servant pour la demeure de ...." He also rejects Arnaud's reading Habiru in 1.1; see the Glossary under ha-B{F. hu-bu / h u b u / n. m. s.; core Akk. habu "(a small earthen jug for storage)" hu-bu


Glossary

econ.: 1 hi-si-pi HSe-tdr e-ni 1 hu-bu disg-tdr URU 1 hu-bu H§H-tdr su-par[a-ti] "one A. (-vessel): Ishtar of the source; one h. (-vessel): Ishtar of the city; one A.-vessel: Ishtar of the go[ats]" (Emar 274:8). This writing occurs in other economic texts (e.g., inventories) such as Emar 274:1.2.3.5.6.7; 305:4.5.8; 307:2.3; 363:1; 364:1.3. lit: 1 hu-hu 2hi-si-\pu] "oneh.(-vessel), two h.(-vessels)" (Emar 462:30'). Other literary (ritual) texts in which hu-bu appears are: Emar 465:3; 466:5; 484:4. Note that in inventories and in ritual texts the Emarite form occurs beside hi-si-pu. According to Fleming (Installation, 258 note 222), this word might be related to Akk. hahu "a small earthen jug for storage," SB, NB (CAD H 20). Note that the final long vowel is not always marked at Emar. Fleming also suggests that the first u in hu-bu, points to the Canaanite shift, habu > hobu, but his suggestion is unlikely, given the lack of other examples. The a > u shift is the result of the a assimilation to a bilabial, in our case b (Jucquois, Phonetique comparee, 92).

6:22; 12:10; ASJ 13 13:7; RE 3:8; 14:5.7; 22:7; 29:5.11; 33:6.8; 34:8; 55:8ab; 70:1.8; 80:4; 81:7; 86:7; 91:6. Note that Arnaud reads in the lex. text Emar 579:7' [ :] hu-hi-in-nu, but the copy shows a clear RI sign rather than a HI sign, hence our translit eration hu-ri-in-nu (cf. Civil's reading in AuOr 7 [1989] 19), which leads to Akk. hurinnu/urinnu "(a bird)" (CAD H 251; AHw 1430: "ein Adler," M B / SB, logogram HU.RI.IN). See the Glossary under Sa-a-i. Arnaud translates hu-hi(-in)-nu "la rampe pavee," but the source of his translation eludes me. For Ikeda (Linguistic Analysis, 179) hu-hi(-in)-nu is a kind of road. Sigrist ("Seven Tablets," 177) renders "a construction." Tsukimoto (ASJ 12 [1990] 188 and note 22) leaves the form untranslated, dismissing any connection with the Akk. word hahinu "(a thorny plant)," SB (CAD H 30); cf. Heb. hoah "brier, bramble." " Beckman (Texts from the Vicinity of Emar, 5-6) leaves this word untranslated, suggesting that huhinnu, might be a kind of passage for traffic or a boundary marker. According to Durand (RA 84 [1990] 64), the Emarite form equals KASKAL "road." Tsukimoto (WO 29 [1998] 185) suggests that Durand's proposed equation KASKAL = huhinnu cited by Beckman (RE), should be excluded for three reasons: (a) huhinnu, unlike KASKAL, is used only to locate inner-city real estates (E "house" and KI ersetu "lot") and never for grounds outside the city like eqlu "field" or klru "garden"; (b) KASKAL is often modified by GAL "great, big," whereas huhinnu GAL never ap pears in Emar texts; (c) in Emar 8:20.23, the scribe clearly distinguishes between KASKAL and huhinnu. Tsukimoto concludes that huhinnu at Emar designates an alley situated between houses. I suggest relating this form to a WS root h-w-h attested in Sab. hwh, in hh-nhn "passageway, corridor"; cf. Eth. hohat "door, doorway, gate, por tal," Arab, hawhat- "wicket of a canal lock, of a gate"; Eg.: "alley connect ing two streets." This interpretation is supported by the presence of the sign TAR preceding the Emarite form (e.g., Emar 14:4; 11:7; 159:8), and read as a determinative, sUa "street"; see Pentiuc, JNES 58 (1999) 90-91; see also Tsukimoto, WO 29 (1998) 185. The initial u might be the reflex of a diphthong contraction, aw > o, viz., *hawh- > hoh-. The difficulty lies with the -inn suffix, which probably is comparable to the Assyr. suffixes -ann, -inn on foreign words (Hecker, Grammatik, §57c).

72

hu-BU-Su I ? / n. "(a bird?)" hu-BU-Su lex.: HU hu-BU-Su (Emar 537:83). hu-da-iti: see hi-da-aS, above. hu-hi-in-nu, hu-hi-nu / h o h i n n u / WS n. m. s. "passageway, corridor" (HWH) a) hu-hi-in-nu legal: t-tut ma-[la ma-su-u i-na\ ar"u-ri' 20 i-na [am-ma-ti GID.DA-sw) 10 i-na a[m-ma-ti ru-up-Su] ZAG-Su mIR-dx[ 1 [GUB-3«] E-tu4 [ ] E[GIR-Su] mzu-as-tar-ti DRJMU ]u[ ] pa-nu-Su hu-hi-in-nu "A house as fa[r as it extends in] (the city) Uri, twenty [cubits its length], ten cu[bits in width]; (on) its right side: Abdi. [..;] [on its left side]: the house [...;] [on its] b[ack side]: ZiI-AStarti, s[on of ...] and [...;] (on) its front side: the passageway" (Emar 80:1-7). Other legal texts where hu-hi-in-nu denotes a topographical feature in the description of a house/fe.-field for sale are the following: Emar 85:6; 89:8; 92:6; 97:7; 207:8.20. b) ^hu-hi-nu legal: E-ta4 ma-la ma-su- 17 i-na am-ma-ti GID.DA-£« 13 i-na amma-ti ru-up-Su ZAG-Su hu-hi-nu "A house, as far as it extends; Sev enteen cubits its length, thirteen cubits in width; (on) its right side: the passageway" (Emar 8:17-20). ZAG-Su ^"hu-hi-nu "(on) its right side: the passageway" (Emar 14:4; cf. 111:7; 159:8)" This last spelling is also found in Emar 8:16.27.30; 9:8.15.19; 10:4.6; 20:5; 109:8; 110:11; 125:8; 130:6; 137:38; 138:5; 139:7.14.22.29; 141:5.6; 148:4; 158:6; 161:7; 176:9; 205:8; AwOrS, 1:5; 5:11.13.19.33; 8:5.8; 13:4; 24:7; 37:4; 60:4'; 67:6.8; 82:7; AuOr 5 4:10; 7:5; 10:25; Sigrist, "Seven Tablets," 6:7; ASJ 12

hu-hi-nu: see hu-hi-in-nu,

73

above.

hu-hur-ri / ? / n. "?" hu-hur-ri lit.: 25 hu-hur-ri i-na KA KI.MAH ku-ba-da GALDU-Su "twenty-five h.; they perform the great honoring (-ceremony) at the gate of the cem etery" (Emar 452:35').

74

uiossary


Arnaud translates "patisseries-/i«/i«rru," relating the Emar word to the NA fern, noun huhurtu "(a kind of bread)," e.g., 4 nhxd%u-hu-ra-te ina muhhi mayali [taSakkan] "[you place] four loaves of h. -bread on the coach" (CAD H 226). Note, however, that the pattern puruss-, widely represented in Akk. (von Soden, GAG §55p 32a), is not found with roots showing R., = R r Thus, the Emar word must be either a loan-word or derive from *hurhurru (i.e., huhhurru). Fleming (personal communication) proposes a different reading, viz., MU§EN(?) hur(?)-ri "Hurrian birds"—citing Hurrian rituals with birdofferings associated with the underworld. hu-ka, hu-ki, hu-ku, hu-ku^ hu-uk-ki, hu-uk-ki, hu-uk-ku, hu-uk-ku^ hu-un-kus / h u k k u / and / h u n k u / WS n. m. s. "(a kind of bread)" (HNK) a) "ind"hu-ka lit.: "^hu-ka DUG KAS.SE.MESTI "They take one /i-bread (and) one ves sel with barley-beer" (Emar 387:21). b) ("ind»hu-ki lit.: [ '""^hu-ki "indaHAD.DU [ ] "[of] A.-[bread], biscuit [...]" (Emar 386:15'; cf. 394:27.40; 408:10'; 410:7'; 436:5'.8'; 460:2.7. 10.23'.25'.30'). c) "'"d"hu-ku legal: ni"dnhu-ku ka-si17-ip si5BAN§UR I.GlSpa-Si-i§ "the h. -bread is broken; the table is anointed with oil" (Emar 20:18-19). lit.: 1 "'"d°hu-la-$u 1 '""^sa-ri-u 1 """''hu-ku "one A.-bread, one s.-bread, one h. -bread" (Emar 388:16); list of breads. This writing occurs also in Emar 393:4.5; 460:11; RE 20:19. d) "ind%u-kuB legal: KU.BABBAR-pa ma-hi-ir lib-bu-Su-nu DUw.GA-a-ab "^"hu-ku^ ka<si>-ip *isBAN$UR G&.Ipa-Si-is ku-bu-ru Sa Kl-ir na-ad-nu "He re ceived the silver; their heart is pleased; the h. -bread is broken; the table is anointed with oil; the £. (-ceremony) of the k. field is performed" (Emar 109:16-20; cf. 111:20; 130:16; ASJ 12 12:21; AuOrS, 67:18; RE 33:20; 70:19; AuOr 5 4:21). e) "^"hu-uk-ki lit.: LUGAL KUR WHAL u GAL DUB.SAR.MEhu-uk-ki ii DUG KA5.SE u-qa-ad-da-Su-nu-ti "The king of the land, the diviner and the chief scribe sanctify them with h. -bread and with a vessel with barley-beer" (Emar 385:25; cf. 385:28; 437:4'; ASJ 14 49:3abc.l2a.21a). f) "ind*hu-uk-ki lit.: [i-na u4-m]i qa-du-Si Sa EZEN [diS-ha-]ra dnin-urta is-tu 1 "'"^hu-ukki ™d0HAD.DU GUR[UN XDU]GKAS.SE.ME5ri-ga-da-Su "[On the da]y of sanctification of the feast [of IShalra, they sanctify Ninurta with one h. -bread, one biscuit with frui[ts, x ves]sels with barley beer" (Emar 387:1-2; cf. 1. 4). g) ""^hu-uk-ku lit.: 70"ind'm,-*hu-uk-ku 70 ma-aS-ir-ta UZU.ME$a-napa-ni-Su-nu i-Sakka-nu "They place in front of them seventy h. -breads (and) seventy

JO

m. (-vessels) with meat" (Emar 385:34; cf. 386:9; 440:5'.7'; ASJ 14 49:12b.34a). h) nind'hu-uk-kus legal: nind'hu-uk-kueka-si-ip "the h.-bread is broken" (Emar 171:15; cf. 130:16; RE 34:22). d lit: "'"^hu-uk-ku ex[ d\a-gan\ "one A.-bread ...[... DJagan ["(Emar 446:62'; cf. 1. 63'). i) ni"A*hu-un-kus legal: Bi"dahu-un-ku ka-si-ip "the h.-bread is broken" (Emar 110:23). Arnaud (Emar VI/3, passim) leaves this word untranslated. Huehnergard (AOS 1988) relates it to Heb. cuga "disk of bread," nor malizing / c u g g u / . Asimilar interpretation is found in Mayer (UF 24 [1992] 270 and note 26), who notices that NINDA hun/ggu "round flat loaf of bread" (AHw 1562, under hugum), well evidenced in the economic texts from Mari, has most likely a Canaanite origin. Yet Huehnergard's etymol ogy presents a difficulty. The proposed normalization / c u g g u / points to a geminate root or a c-n-g root with n- assimilation, whereas the Heb. form comes from a c-w-g root, meaning "to draw a circle." Zadok (AION 51 [1991] 114) considers hu-un-ku6 an example of dis similation, pointing to a possible relation to Akk. kukku "(a type of bread or cake of characteristic shape)," attested in OAkk., OA, SB, NA (CAD K 498). He acknowledges that this relation is not clear. Note, however, that the nasalization occurs in Akk. only when the consonant is voiced, viz., CC > nCI C [+ voice] (von Soden, GAG §32; for MB, see Aro, SMbG, 35). I suggest relating this form to a WS root h-n-k, attested in Heb. "to train up, dedicate," n. hanukka "dedication," Arab, kanaka "to make experi enced through severe trials," n. hunk- "wordly experience," Eth. kanaka II "to understand, comprehend," n. hdnka "imitation," Aram. hanak "to dedi cate," NWS inscriptions (Pun., Palm.) hnk^ "to dedicate, consecrate." If this interpretation is correct, the Emarite word might be considered a noun of quit- formation (abstract meaning), showing both assimilation and nonassimilation of the medial -n-. The meaning, "consecrated (bread)," fits well the cultic context, in which this form occurs; see Pentiuc, JNES 58 (1999) 89-90. hu-ki: see hu-ka, above. hu-ku: see hu-ka, above. hu-kug: see hu-ka, above. hu-la-Su / ? / n. "(a kind of bread)" hu-la-Su lit.: 1 "md*hu-la-8u 1 "'"dssa-ri-u 1 "'"d"hu-ku "one A.-bread, one s.-bread, one h.-bread" (Emar 388:16); list of breads. x "ind*mcShu-la-Su 12[ "x h.-breads, twelve [" (Emar 434:6'). Note the Eth. word calas (calas) "spelt; kind of wheat."


Glossary

hu-lu-UP-PA-ti / ? / n. ? "?" hu-lu-UP-PA-ti legal: KI-ir-SI-tut ma-la ma-su-u i-na hu-lu-UP-PA-ti "A^.field, as far as it extends, in the ..." {Emar 110:2). Arnaud translates "la chenaie," relating the Emar word to the Akk. form haluppu {huluppu) "a tree (oak?) and the wood of the tree," from OAkk. on {CAD H 55-56). Durand {RA 84 [1990] 53) shows that it is difficult to picture a building erected in oak wood, but in my view this is not a strong argument against Arnaud's suggestion.

Note that the form hu-u-ru occurs in a list of Akk. equivalents of the logogram UH, e.g., kalmatu "insect" (1. 68), ndbu "a louse" (1. 69), hence our tentative translation "(an insect)."

76

hu-pdr / h u p p a r - / Hitt? n. "(a vessel)" in %u-pdr econ.: 2 d^hu-pdr mx ri zi su-si-ir "Order that... two h.-vesselsbe sent through x " {Emar 367:5). 1 d"*hu-pdr Sa E DINGIR-Zi "one h.-vessel belonging to the temple" {Emar 373:18). The same writing is also found, well preserved or partially restored, in Emar 373:21.29.33.55.59; 452:3.23'.43'.49'.54'; 458:3'; 459:9'; 461:7';462:12'.34'; 463:24'; 464:1; 498:3'.5'; 517:5'; 528:3'. Fleming {Installation, 284) suggests relating this form to Hitt. huppar- "(a vessel)"; cf. {dn&huppar, n. "Schale, Terrine" (Friedrich, HW 75). hu-r[a I ? / n. "(a bird trap?)" hu-r[a lex.: HAR.MUSEN.NA hu-ha-ru : hu-r[a {Emar 545:314). The editors of CAD (H 224-25) list huharu "bird trap; emblem of Shamash," from OB on (a Sum. loan-word?); it occurs in lex. texts as an Akk. correspondent to Sumerian GlS.HAR.MUSEN.NA. The WS gloss on huharu is ki-lu-bi, attested in kima issuri §a ina libbi hu-ha-ri: ki-lu-bi Saknat "like a bird which is in a h.: cage, (I am trapped in Gubla)," EA 74:46, letter of Rib-Addi (CAD H 225); cf. Heb. kalub "bas ket, cage." Perhaps hu-r[a is a local variant or just an abbreviation of the core Akk. word huharu, provided that there were not other signs after -r[a. Note the Hurrian word hura{i), unknown meaning {GLH114).

HU

hu-ri-ZU-tu

hu-ub-te-ti / h u b t e t u / n. f. p.; core Akk. hubuttatu "(a kind of loan)" hu-ub-te-ti econ.: SE.MES Sa i-na hu-ub-te-ti na-ad-na "Barley, which is given as a h.loan" {Emar 319:1). Arnaud translates "pret," implicitly relating this form to Akk. hubuttatu {hubtatu) "(a type of loan)," from OAkk. on (CAD H 221-22). Note that the variant hubtatu is found only in one document, viz., Erimhus' a 33, among other legal terms, hubullu, Supeltu, and qlptu. Durand {RA 84 [1990] 83) suggests connecting this word with Akk. habatu "to rob, to commit a robbery" {CAD H 9-11), hence habtu "(re leased or runaway) prisoner," SB/NB {CAD H 18). For this lexecal entry I follow Arnaud's interpretation, considering huub-te-ti a local variant of the normative Akk. word hubuttatu. Note the unusual ending -eti, which could be either an Emar f. pi. end ing or something similar to OB p r o c e s s a > e + ti (e.g., Sipreti);cf. another example HAR-De-e-t[i], Emar 373:102'; see the Glossary under HAR-DI-et{i\, and Part Two, III. hu-uk-ki: see hu-ka, above. hu-uk-kl: see hu-ka, above.

hu-UK-KU-tuJ'?

{Emar 537:85).

This line is also read: MUSEN

hu-UB-ri / ? / ? n. "?" hu-UB-ri lit.: ] Zl BA.BA.ZA/w- UB-ri BE ["] of the barley flour.....[." {Emar 459:7'). Fleming {Installation, 270) lists hu-ub-ri among other words belong ing to the local Syrian dialect. The editors of CAD (H 215) record a form hubru (e.g., eriSti iStar ana hu-ub-re-e "demand by DN for h."), meaning unknown, attested in an OB text. If there is a connection between these two words, note the absence of an extra final vowel in the Emarite writing.

hu-uk-ku: see hu-ka, above.

hu-ri-ZU-tu4 / ? / n. "(a bird?)" hu-ri-ZU-tu4 lex.:

77

amim

ri-ZU-tuA.

I'? "?"

hu-UK-KU-tu, lex.: NI hu-UK-KU-tu4 {Emar 537:103).

hu-sa-ri: see hi-sa-ri, above.

hu-uk-ku^. see hu-ka, above.

hu-su-ra-ni: see hi-sa-ri, above.

hu-um-ma-ZU / ? / n. "?" hu-um-ma-ZU legal: [ZAG]-$i hu-um-ma-ZU sa URUki "(On) its [right side]: the ... of the city" {RE 38:5). Durand {NABU1988/8) translates hu-um-ma-ZU "stele commemorative";

hu-u-ru I ? / n. "(an insect?)" hu-u-ru lex.: UH hu-u-ru {Emar 537:72).

78

Glossary


see Tsukimoto, WO 29 (1998) 188. hu-un-ku^. see hu-ka, above. hu-up-Su / h u p 8 u / WS n. m. p. "free men; countrymen" (HP8) hu-up-su legal: ERIN,.MES ume-marki hu-up-Su a w-meSAH.HI.A Sa LUGAL-ri "The citi zens of Emar, the free men, and the king's 'brothers'" (Emar 17:3-4). lit.: [ ]KAM GAR hu-[up-Su ] "[On the x.]th [day ...] occurs: the frlee men]" (Emar 652:3', text C). Arnaud translates hu-up-Su "(soldats) suppletifs" (Emar 17:3) and "le proletaire" (Emar 652:3', text C), while Durand (RA 83 [1989] 175) renders "paysan," relating the Emarite form to Akk. hupSu "(a member of one of the lower social orders)" (CAD H 241-42; AHw 357), attested in OB, OA, and widely in PA texts (viz., EA, Nuzi, Alalah); the word appears with this meaning after the Amorite period (Eidem, Iraq 47 [1985] 93). The Emarite form hu-up-Su is related to a NWS h-p-6 root, documented in Heb. hapaS "to be free," adj. hopSi "free" (see Loretz, UF 8 [1976] 12931; 9 [1977] 163-67), Ph. hp§2 "freed man." If this interpretation is correct, the Emar word designates a social category, a portion of the free popul?tion. Note in the first text cited above the juxtaposition of hu-up-Su with MmcS AH.HI.A LUGAL-ri "the king's 'brothers'" (theking's entourage), and ERIN2.ME§URU "the citizens of the city." According to Bunnens (AbrN 27 (1989) 28 and note 26), the hupSu represent a category of dependents, the lowest compartment of the free population; the same term at Alalah desig nates the rural inhabitants, cf. Serangeli, Vicino Oriente 1 (1978) 99-131. Note that Moran (EA, 148 and passim) translates this form in all EA in stances in which it occurs by "peasantry." hu-ur-ti-a-lu, hu-ur-ti-ia-lu, hur-ti-ia-lu^ /hurtiyallu/ Hitt? n. "(a con tainer for beer/wine)" a) hu-ur-ti-a-lu econ.: 3 hu-ur-ti-a-lum,A ZABAR "three A. (-vessels) of bronze" (Emar 283:13). b) ^hu-ur-ti-ia-lu lit.: ^hu-ur-ti-ia-lu KAS.GESTIN.MES "one h.-vessel with wine" (Emar 471:31). ^hu-ur-ti-ia-lu KAS.SE.MES "one h. -vessel with barley-beer" (Emar 471:32). c) hur-ti-ia-lu4 legal: 1 a-zu-[lu-u]S-hu ZABAR 1 hur-ti-ia-lu4 ZABAR "one a. (-implement) of bronze, one h. (-vessel) of bronze" (AuOrS^ 22:7). Note that the Emarite form is preceded by the det. dug "vessel" only in Emar 471. In Emar 283 and AuOrSv the same form, without det., is fol lowed by ZABAR "bronze." Perhaps we should relate this word to Hitt. hurtiyallu "Becken(?)" (Friedrich, HW 77). hu-ur-ti-ia-lu:

see hu-ur-ti-a-lu,

above.

79

hu-ur-za / h u r z u / WS n. m. s. "strength, power" (HRZ) hu-ur-za lit.: ki-i-ma i-nam-mi-ir 1 GU, hu-ur-za 1 "d"e-lu 1 ZEH SISKUR sa E mi[d ] a-na E dKUR i-na-qu-u "When it gets light, they offer one strong ox, one ram, one kid, (as) an offering of the temple of [goddess...,] for the temple of Dagan" (Emar 370:45'; cf. 11. 48'.5r.60'.63'.66'). Arnaud translates "boeuf puissant," relating this form to Arab, haraza "to be strong; to protect." If his interpretation is correct, the Emarite word hurza may be considered an abstract noun of qutl- formation, meaning "power, strength." Probably GU4 (alpa, ace. required by the context) is in apposition withhu-ur-za, "an ox, a strength (one)," hence the translation "a strong ox." hu-us-si: see ha-as-su, above. hu-us-su: see ha-as-su, above. hu-US-SU-u / ? / ? " ? " hu-US-SU-u lex.: [ ] hu-US-SU-u (Emar 537:16', Annex IX). The editors of CAD (H 257) list hussu, adj. describing a container. Since there are only two attestations of this form in a late Akk. (NB) text, 1 (DUG) hu-us-su-u, I consider it a non-Akk. lexeme, provided that this form is identical with the Emar word. On the other hand, Civil (personal communication) notices that the Annex IX of Emar 537 is part of a large Izi-style tablet which duplicates Izi Bogazkoy. If this entry is a part of a section devoted to the sign GAZ, then the form stands for hussu "reed hut, reed fence (of a particular type of construction)" (CAD H 260), with a peculiar spelling and superfluous final vowel. But, as Civil also remarks, all this is questionable, as long as the Sumerian portion is not certain. hu-ut-ta-ni /huttanu/ WS v. D infinitive/verbal noun; core Akk. hatanu (G) "protection" (HTN) hu-ut-ta-ni lit.: a-na dKASKAL,KUR.RA.ME$Sa hu-ut-ta-ni [KI.MIN] "to Balih, the Protector, [ditto]" (Emar 373:153'). [dx x E.GA]L-li dba-li-ha sa hu-ut-ta-ni "[DN ... of the pal]ace; Balih, the Protector" (Emar 378:19). Note that in both examples hu-ut-ta-ni is preceded by the god-river (or subterranean waters) Balih, written logographically (a variant of KASKAL.KUR[.A]) and syllabically; see the Glossary under hi-it-ti. I suggest taking the Emarite form as a D infinitive of an Akk. root, hatanu, attested elsewhere only in G, "to protect," SB/NB (CAD H 14849); Ugar. htn vb. "to marry," n. "son-in-law" (DLU202); Heb. hoten "wife's father." This etymology fits well in the context, since a deity might be asso ciated with the idea of "protection, care" (see the Glossary under ha-Si). Thus, "Balih of the protection" may be also rendered "Balih the Protector."

80


Note that the pattern quttal- for D infinitive (same pattern in Ugar.), vs. core Akk. quttul- / Assyr. qattul-, represents a feature of the Emar verbal system; see Part Two, 111. hur-hu-ru / h u r h u r u / WS n. m. s. "fatigue, weakness" (HWR) hur-hu-ru lex.: [A.] AS a-sa-ak-ku : hur-hu-ru (Emar 564:1'). Note that this form occurs in a list of various diseases. Every logogram string in this section contains AS, usually rendered in Akk. by arratu "curse" or sibutu "need, want." The logogram string A.AS is equated in Akk. with sibutu A (subutu, sabutu) "need, want, request," in ErimhuS 1196 (CAD S 167-71). If a-sa-ak-ku is the same word as Akk. asakku A (asakku) "(a demon and the disease it causes)," OB, SB, Sum. loan-word (CAD A/II 325-26), then its presence in the Emar text approximately translates the logogram A.AS = sibutu "need" = asakku "(a disease)." The editors of CAD (H100) list two forms harharu, A "chain"; B "scoun drel," but neither one fits in our context. I suggest reading hur-hu-ru / h u r h u r u / , and relating the Emarite form to the Arab, root h-w-r or hara "to decline in force; to grow weak; to lan guish"; n. hawar- "weakness, fatigue, enervation." If this etymology is correct, then the form is a noun of qulqul- forma tion, a pattern attested in WS, including Arab. (Brockelmann,

Grundriss,

§181). hur-ti-ia-lu4: see hu-ur-ti-a-lu,

above.

I i-ba-la /ibbala/ v. G durative 3 f. s.; core Akk. ubbala "to bring, carry" i-ba-la lit.:

IBE] ZE ki-ma [ri-]ti pu-ug-li-ma SIG,-a Hg-ha-ra LU i-ba-la "[If] the vesicle is like [the ar]m of a radish and it is green: Ehara will bring the man" (Emar 669:52). The form i-ba-la is probably a local variant of the normative Akk. ubbala, G durative 3 f. s. + ventive, from abalu "to carry, bring" (CAD A / 110-29); cf. i-Se-ziz at Emar for expected u§ezziz (Arnaud, SMEA 30 Text 13:3). As one can see, abalu, originally l-w, was conjugated at Emar, at least in durative, as a I-3 verb, viz., ibbala. Note a similar form attested at Ugarit, i-bi-la G suffix-conj., 3 m. s. (Ugar. rootybl "to bring"); see Huehnergard, Ugaritic Vocabulary, 132-33. i-BI-AT-TI I ? / v.? "?" i-BI-AT-TI lit.: KUS GU4 Sa-a-Su "HAL Tl-qi 1 UDU i-BI-AT-TI u-nu-tu-u an-nu-ti

Glossary

81

3a E a-bi-Si pdr-si-Sa i-na-as-Si URUki u-ul mi-im-ma "The diviner receives the hide of that ox; one sheep ... . These things belong to her father's house; she will carry her ritual; the city (gets) nothing." (Emar 369:97-98).

Fleming (Installation, 88 and note 69) very tentatively reads 1 UDU ipi-at-ti "he will open one sheep," assuming the root petu "to open" with its technical meaning "to perform an act of divination" (AHw 858-61), but, as he frankly notes, there is no other example with such a meaning at Emar. In the event that this string of signs indicates a verbal form, then the logo gram WHAL is the subject; see Dietrich, UF 21 (1989) 75. i-DA-nu / ? / n. "(a tool)" i-DA-nu lex.: NAM.GAZ ta'-aS-su / ta-aS-su : i-DA-nu (Emar 545:518'). Von Soden (AHw 1340) lists taSSu, attested in a Nuzi text, along with the det. for "wood," viz., ^Ha-aS-Su^-Sa. The string NAM.GAZ is probably a variant of the logogram GlS.GAZ, corresponding to Akk. esittu "(Morser-) Stossel," OB/SB (AHw 250). If this interpretation is correct, then the form ta-a§-Su is an approximate transla tion of the latter Sumerogram, designating an implement. According to Civil (personal communication), GlSl.PAN in 1. 519', NAM.GAZ.NIG.BUR!.BUR!.RE = ta-a§-§u pal-lu-Su §a GI&.PAN, could go with the form i-DA-nu of the preceding line. He also suggests that iDA-nu is a tool. i-DI-tu I ? / n. "?" i-DI-tu lex.: SIG.HE.ME.DA na-bd-su : i-DI-tu (Emar 556:19'). The form na-bd-su is Akk. ndbasu (napasu, nabassu, nabaSu) "(a red dyed wool)," attested in OB, Nuzi, SB, NB (CAD N / I 21-22) equating the same logogram complex as at Emar, viz., SIG.HE.ME.DA. Huehnergard (AOS1988) reads i-DI-tu, instead of i-KI-tu (so Arnaud). I find no etymology for either one of these readings. i-ha-da-qd / i h a d d a q a / WS v. G durative, 3 m. s. + ventive "to encircle, surround" (HDQ I) i-ha-da-qd lit.: [E d] ZA-ar-ma-a-tu i-ha-da-qd KI-ir-SI-tui u-ul i- : ga[] "He surrounds the [temple of the god] Z.; he does not... the k. field" (Emar 448:20'). Zarmatu occurs also in 1. 21', where Arnaud suggests reading [d], the det. for DNs (see the Glossary under ZA-ar-ma-tu). Here I reconstruct [E d ] "(temple of god)" on the basis of 1.18', which has E Ada-gan. Respecting the verbal form i-ha-DA-KA, I read i-ha-da-qd (KA = qa at Emar; see Seminara, L'accadico di Emar, 180), relating this form to the Arab, verb hadaqa "to surround, encircle; to look, gaze." The form seems to be a durative, G stem 3 m. s. + ventive. This meaning is supported by 1.


Glossary

9' i-na §A-6i tii-ur-ti "during the turn," and 1. 6' tit-ur-tui [ ] "the turn [ ... ]." Probably these lines along with 1. 20' refer to a procession around a temple. If this interpretation is correct, then we have here another example of Akkadianization, i.e., a lexically WS form exhibiting Akk. morphology (see Part Two, III). Fleming (private communication) reads ] NUN(?) sa-ar-ma-tu i-hatd-ka KIcr"?''"to4 u-ul i-[ "the sarmatu-women cut... The land is not [(plowed?) ...]." He relates sa-ar-ma-tu to Akk. saramu "aufbrechen" (AHw 1028), and identifies i-ha-td-ka with the rare Akk. verb hataku "entscheiden"; Heb. hdtak "to cut" (AHw 335). See the Glossary under ZA-ar-ma-tu.

Arnaud translates "porteur d'idoles." Huehnergard (personal communication) normalizes / D i l a h u / i / "god," which might be compared with Arab. Dildh-, Heb. 3cloah, NWS inscriptions (Heb., Samal, DA, Old Aram., OffAram., Nab., Palm., Hatra, JAram.) Dlh, Syr. Dalldhd, Sab. °lh; but Akk. ilu (CAD I/J 91-103). For a similar interpre tation, see Fleming, Installation, 85 note 56, who queries whether the Emar spelling might reflect the pronunciation / 3 ilahi/, similar to Heb. pi. noun Je ldhtm. Note that the consonant / h / (on the representation of / * h / at Emar, see Part Two, I), shown by the Emarite form and its WS cognates, is not part of the root, but rather is an extension (-ah) of the biconsonantal base Dl before the pi. endings. This phenomenon is common in WS (Brockelmann, Grundriss, §243), especially in Aram, (e.g., Daba "father," pi. Dabdhe; smd "name," pi. smahe; see Lambdin and Huehnergard, "Comparative Study of the Semitic Languages," 85, 90; see also Huehnergard, "Three Notes on Akkadian Morphology," 186-88 and note 32, who notes that these internal plurals were frequently "repluralized" by the addition of external markers). Note that the form listed under b) shows a wrong case-vowel, viz., -u for expected -l (gen.), which is perhaps a scribal error.

82

i-ha-mi-is /ihammis/ WS v. G durative 3 m. s. "to oppress, wrong" (HMS) i-ha-mi-is legal: ma-an-nu-me-e i-na Â-Su-nu a-hu a-ha-Su i-ha-mi-is a-na URU Sa-ar-ri li-it-ma-a-mi "Let anyone in their midst, who would oppress his brother, swear in the royal city" (ASJ 12 5:10-13). ma-an-nu-me-e i-na §A-$u-nu a-hu a-ha-Su i-ha-mi-is a-na URU Sa-ar-ri li-it-ma (AuOr 5 8:10-13). Tsukimoto (ASJ 12 [1990] 186) suggests connecting this verbal form with a NWS root h-m-s "to press, treat violently," rather than with the Akk. root hamasu "to take off (clothing) by force" (CAD H 60), whose theme vowel in durative is a, not i as here. Among cognates we may mention Heb. hamas "to treat violently, wrong," NWS (Samal, OffAram.) Jims "violence." Arnaud (AuOr 5 [1987] 224 and note 13) reads i-ha-mi-iz, relating this form to an Arab, root hamada "avoir de l'aversion pour." He translates the whole sentence as follows: "Quiconque d'entre eux se fachera contre l'autre," noting that the Emar form is the equivalent of the core Akk. root zeru "to hate." i-ia-Su-BU / ? / n. "(a stone)" "\i-ia-su-BU econ.: "M-ia-Su-BU (Emar 282:22). Arnaud (Emar VI/3, 278 note 22) identifies this form with the stone iaSpu. The editors of CAD (I/J 328) list yaSpu "jasper," a foreign word, documented in EA, NA, NB, SB; see AHw 413. A similar form is found in Heb. yaSape "jasper" (Exod 28:20; 39:13) which might reflect earlier *ya§vpvyv or a loan-word *yu£fe/i. According to HALOT 449, Heb. form is a loan-word from Akk. Note the Arab. iormyaSb- "jasper." i-la-i, i-la-u /îlahu/ WS n. m. p. "gods" (DL) a) i-la-i legal: mwa-bi-il i-la-i HA.LA ma-bi-d3Q "Bearer of gods is the share of AbiSin" (Emar 177:24). m maS-u DUMU a-wi-ru K'wa-bi-il i-la-i "Mas°u, son of Awiru, bearer of gods" (Emar 275:8; cf. 63:3' [restored]). b) i-la-u K legal: I ']wa-bil i-la-u "[...] bearer of gods" (Emar 276:10).

83

i-la-nu / 3 Ilanu/ WS n. m. s. "stag" (DYL [B]) i-la-nu lex.: DARA.MAS a-ia-lu : i-la-nu (Emar 551:51'). DARA.MA5.DU na-lu!: MIN (Emar551:52'). The editors of CAD (A/I 225-26) list ayalu A (yalu, yulu), from OB on, "stag, deer," corresponding to the same logogram string, i.e., DARA.MAS : a-a-lu (var. ia-[a-lu\), Hh XIV 147, as at Emar. Note that in 1. 52' the same form, this time indicated by MIN, glosses nalu (nayalu) "roe deer" (CAD N/1152). Huehnergard (AOS 1988) normalizes / 3 e l a n u / , translating "stag," and listing this form among the NWS words found in the Emar Akk. texts. As one can notice, both forms, the Akk. and its gloss, are related to the same CommSem. consonantal root D-y-l. Yet, there is an important differ ence between them, the pattern. The Akkadian word is a noun of qattalformation as in all other languages where the glide -y- is still distinct, whereas the Emarite form is a qatl- > qll- noun, exhibiting diphthong con traction, *ay > l (as in Babyl.) indicated with the I sign, viz., *0ayl- > Dll-. Note that the gloss i-la-nu is equipped with a CommSem. suffix, -an. The other Sem. cognates look more like the core Akk. word, preserving the glide -y-, but exhibiting various patterns, e.g., Heb. Dayyal "stag, deer," Aram. Dayydl "hart," Syr. 3ayld "stag," NWS inscriptions (OffAram.) Dyl3 "stag, deer," Ugar. Dyl I "deer" (DLU 65; cf. Huehnergard, Ugaritic Vo cabulary, 276: aylm / D ayyalima/ p. ace. "bucks," KTU 1.6 i 24), Arab. D ayyil-, 3iyyal-, Duyyal- "stag," Sab. 3yl "mountain goat, ibex." All languages except Arabic reflect an earlier *Jayyal-. Thus, the Emarite form stands out as unique.

84


i-la-u: see i-la-i, above. i-ma-as-Sa-Su / ? / v. "?" i-ma-aS-Sa-Su lit.: [AMAR.MES UDU.MES] Sa LUGAL a-na gdb-bi DINGIR[.MES llruernar xxxx x]ME§i-ma-aS-sa-Su "They... [the calves (and) the sheep] of the king to all god[s of the city of Emar ... ]" (Emar 373:172'). The editors of CAD (M/I 360-62) list maSaSu "to wipe," OB/SB, and maSaDu "to take away by force," OA/OB, but neither fits the context. If the second sign is BAthen one may read ipaSSasu "they anoint." i-mi-iS-ta, i-mi-iS-ti / ? / n. "(a ritual?)" a) i-mi-iS-ta lit.: e-nu-ma i-mi-iS-ta e-pu-su-ma a-napa-ni nu-ba-at-ti a-na E-ti dKUR [«] Sa DINGIR-ZJ i-la-ak-ma 1 UDU MU 1 u-pa-a-lda] "As he per forms an i. (-ritual) before twilight in the temple of Dagan [and] of the god(s), he goes and offetrs] a one year-old sheep" (Emar 392:2-4). b) i-mi-iS-ti lit.: ItupVpu GARZA Sa i-mi-iS-ti Sa LUGAL KUR Sa U[RU] "The tablet of the i. -ritual of the king of the land of the c[ity]" (Emar 392:1). Seemingly i-mi-iS-ta/ti is the only ritual at Emar performed by the king, before twilight, in the temple dedicated to Dagan and "the god(s)." According to Arnaud (AEPHER 85 [1976-77] 211), imiStu may be a vari ant of the core Akk. word amirtu A (arnertu, imertu, iwirtu, ameStu) "in spection, checking, choice; inventory; observation post" < amaru, attested in OB, Mari, SB and NB (CAD A/II 63-64). He also points out that this ritual was not so important, since only one copy of it exists. Nevertheless, his interpretation seems unlikely because all the examples cited by the CAD are found in legal/economic contexts, whereas our forms come from a re ligious text. Moreover, the presence of GARZA "rites" in 1. 1 requires a cultic connotation for i-mi-iS-tV. As Fleming (UF 24 [1992] 63 note 26) notes, Arnaud's interpretation assumes the late (NB, LB) consonantal shift r > S before t (von Soden, GAG §35c). Note that von Soden (AHw 377) lists a similar form i-mi-iS'-ti (V. eriStia Verlangen) libbi Uu "(wenn) es Appetit hat," TDP 111, 50. The editors of CAD (I/J 119) render the same SB word "(a symptom of an intestinal dis ease)," noting that the gloss AFlN-tim (= Akk. eriSti) is a scribal error due to the rare occurrence of imiStu. Another etymology is offered by Fleming (UF2A [1992] 62-63;*The Erhar Festivals," 94 note 41), who derives imiStu from namaSu "to depart, set out," hence "outing, excursion." The verb is largely used in second millen nium Syria, including Mari, Syrian Amarna letters, MB Alalah, and letters excavated at Ugarit. The Emarite form imiStu maybe compared to the nouns derived from the l-n roots, e.g., nakalu "to play a trick" > ikiltu (MA) "ruse, trick," and nazamu "to complain" > izimtu (OB/SB) "desire, wish." i-mi-iS-ti: see i-mi-iS-ta, above.

u-lossary

oo

i-PA-a-DU, i-PA-Da-a~DU, ii-PA-a-lDA), [u-PA-a-]DA, u~PA-[a-DU] / ? / v. "to offer(?)" 1) / ? / G durative 3 m. p. a) i-PA-a-DU lit.: fl UDU a-na dEN bu-q\a-ri i-PA-a-DU "They offer [one sheep to the lord of the bov]ines" (Emar 373:9; cf. 11. 13.38). 4 SILA4 i-na 6da-gan i-PA-a-DU "They offer four lambs to Dagan" (Emar 375:3; cf. 11. 11.21). b) i-PA-'a-a-DU lit.: ma-la al-lu-ti-im i-PA-Ja-a-DU "They offer as many as these" (Emar 373:41). 2) / ? / D durative 3 m. s. a) ii-PA-a-lDA} lit.: 1 UDU MU 1 ii-PA-a-lDA] "he offe[rs] a one year-old sheep" (Emar 392:4). b) [u-PA-a-\DA lit: [ (...) u-PA-a-]DA-su "[he oflfers him/it [... ]" (Emar 375:9). 3) / ? / D durative 3 m. p. il-PA-la-DU] lit: Ixx] u-PA-[a-DU] "they of[fer... ]" (Emar 373:15). Arnaud translates "on offre." Durand (RA 83 [1989] 174; ARMT 21,3, onpidltum) relates this form to the root padu, found at Mari, meaning "verser le prix d'une rancon, racheter." Ct.padu, pedu. "verschonen, loslassen," OB/SB (AHw 808). As Fleming (Installation, 121, note 173) notes, both the context and the spelling (the indication of the glottal stop D in i-pa-Da-a-du, Emar 373:41) point toward a II-3 root paDadu, meaning "to offer," rather than to a lll-w/ y root. I have been unable to find a WS root b/p-D/h/c-d/t/t with such a meaning. Note, however, the WS root p-c-d "to take away, remove," at tested in Palm., Arab., Sab.; cf. Eth. bacada "to change, distinguish, sepa rate." Note also the Arab, root faDada "sub cineribus coxit (panem)"; see Freytag, Lexicon arabico-latinum, 459. According to Fleming (private communication), the OB/SB root padu "einschliessen, gefangen setzen" (AHw 808) does not usually refer to general offering, but when in sequence always points to the first stage of sacrifice. i-PA-Da-a-DU: see i-PA-a-DU, above. i-§a-Sa-bu: see Sa-aS-ga-bit-ti, below. i-Si-hi I ? / ? "?" i-Si-hi lit.: imeSka-Sa-ra-ti Sa i-Si-hi "the divine pious women of..." (Emar 378:18). Arnaud renders the whole phrase as follows: "les divines sages-femmes de la delivrance," implicitly relating the form i-Si-hi to the NWS root y-G-c, attested in Heb. yaSac (Hiph.) "to deliver" (Zadok, AION 51 [1991] 117). Such an interpretation presents difficulty. At Emar, as at Ugarit, the syl-

86


lable yV is usually represented by the PI- and IA- signs, hence i-si-hi can barely reflect /yi88i c i/. ia-a-mi / y a m m u / WS n. m. s. "sea; a DN" (YMM) a

ia-a-mi lit:

a-na d INANNA Sa a-bi it dia-a-mi 2 ta-pal x{ ] "to Ishtar of the porch(?) and Yammu two pairs of . [... 1" (Emar 373:92').

Arnaud normalizes "lammu." Huehnergard (AOS 1988) reads / y a m m i / , "sea." Among the WS cognates, note Heb. yarn < *yamm "sea," Ugar. ym II "sea," Arab, yamm- "open sea," Aram, yamma "sea," Syr. yamma, NWS inscriptions (Ph., OffAram., Palm., JAram.) ymA "sea." Sivan {Analysis, 287) mentions several PNs containing the element "sea," attested in PA texts, e.g., ia-am-ma (Alalah), ia-mu-na (Ugarit). The editors of CAD (I/J 322) list a foreign word yamu "sea," found only in a plant-name, viz., U KU.SA ia-a-me : U MUL tam-tim, Uruanna 1667. Note that the Emarite writing exhibits an extra a vowel instead of indi cating the doubled -mm. On the incorrect plene spellings for expected short vowels, see Aro, StOr 19 (1953) 3-19, for Akk. in general, and Huehnergard, Akkadian of Ugarit, 59-61, for Ugar. in particular. Huehnergard lists among other examples the spelling sa-a-rii for sarru "false," which, as in the Emarite writing, fails to indicate consonantal doubling, while mistakenly using an extra a vowel for / a / . This writing may also be interpreted as a "conven tional plene spelling" learned at school, reflecting scribal conventions for certain forms (IzreDel, Amurru Akkadian, 1 66-69). See Part Two, I. ia-ar-da-ni, ia-[ar-d]d-ni, ia-ra-dd-a-ni, ya-ar-daJna-TP /yardanu/ /yaradanu/, and /yardanatu/ WS n. "river flowing downward" (YRD) 1) /yardanu/ m. s. a) ia-ar-da-ni lit.: [ ]dEN ia-ar-da-ni "[...], the lord of the river flowing downward" {Emar 378:23). b) ia-[ar-d]d-ni legal: A.SA i-na KA ia-[ar-d]d-ni KI.TA "a field at the gate of the lower rive[r flowing do]wnward" (AuOrSx 58:1). 2) /yaradanu/ m. s. ia-ra-dd-a-ni legal: A.SA ma-la ma-su-u i-na ia-ra-dd-a-ni KI.TA "A field, as far as it extends, at the lower rivers flowing downward" (Sigrist, "Seven Tablets," 4:1). 3) /yardanatu/ f. p. A ya-ar-da-rna-TP legal: [KIRI6.NUMUNi-n]apa-ni YASadya-ar-da-vna-TV"[oneorchard i]n front of the gate of the rivers-goddesses" {Emar 137:1). Note the presence of two similar forms, viz., PI-ar-DA {Emar 363:1-3) and PI-ar-DI-ti {Emar 454:12'), which Anaud translates like the rest of forms listed above "les cours d'eau" or "des eaux courants." Yet these two

Glossary

87

forms occur in a different context, i.e., lists of offerings, whereas all other forms seem to refer to a topographical feature in the field designation (ex cept for the first example where ia-ar-da-ni determines d EN "lord," in a list of offerings). If all the four forms listed above are to be related to the same root, then this root is the CommSem. *w-r-d "to go down, to descend." The original CommSem. root (with w as Ra) was preserved in Akk. (w)aradu "to go down" {AHw 1462-63), Arab, warada "to come to the water" (originally, "to go down [to fetch water]"), Eth. warada "to go down," Sab. wrd "to go down to a place." Note that the first three spellings show the LA sign, whereas the last ex ample is written with the PI sign. The initial sign IA (vs. the PI sign which may reflect both wV and yV) in our writings points to a y as R^ and to a NWS (i.e., rule *w > y/# ) origin of the Emarite forms (Huehnergard, AOS 1988; see Part Two, I). Among NWS cognates we may mention Heb. yarad "to go/come down,"yarden "river flowing downward, descending," NWS inscriptions (Ph., Pun., Mo., Heb.) yrd "to descend," Ugar. yrd "to go down." With respect to the morphology of these forms, I consider the first three forms a qat(a)l- noun m. s. + -an suffix. The last writing probably reflects the same noun in plural (f.) oblique. ia-[ar-d]d-ni: see ia-ar-da-ni, above. ia-bis-ti /yabiStu/ WS vb. adj. f. s. "dry; dried (fruit?)" (YB§) ia-big-ti lit.: 4 >""d*HAD.DU Sa ia-big-ti [ ] "four biscuits with dry (fruit?) [...]" (Emar 434:10'). Arnaud translates "fruits sees"; cf. Huehnergard (AOS 1988), "dried (fruit?)," and Zadok (AION51 [1991] 117), "dry." A root y-b-S is widely attested in the WS area, e.g., Heb. yabeg "to be dry, dried up," vb. adj. or ptcpl. yabes "dried," NWS inscriptions (Palm., JAram.) ybyS "dry," substantivized, pi. "dry goods," Syr. ibeS "to be dried up," Arab, yabisa "to be dry," adj. yabs-, yabis- "dried," Eth. yabsa "to be dry," yabus "dry," Sab. ybs^ "to dry up"; note Aram. ydbeS "to be dry," f. n. yabbeSet "dry fruits, vegetables." Note that the pattern of the Emarite form, qatil-t, attested in adjs. and ptcpls. (Brockelmann, Grundriss, §119b), is also found in the Heb. and Arab, nominal examples listed above; the Aram. f. noun exhibits a differ ent pattern, viz., qattilt-, with a doubled R r ia-ra-dd-a-ni: see ia-ar-da-ni,

above.

IB-lu I ? / n. "(a garment)" IB-lu econ.: 1 ÎB-lu mu-ki-nu "ma-su "One garment: Ukinu of (the city of) Asu" (Emar 22:2); list of clothing. The form IB-lu is preceded by the KU sign, which here should be read

88


"-'8, a determinative for "garments, fabrics," because of the context, a list of garments, with only one exception in 1.4, a-sd-lui "(a vessel?)." Durand (RA 83 [1989] 177) ignores the obvious context, proposing a different reading of the KU sign, viz., E§ (= eblu "cord"). This is the com mon equation at Mari. According to Durand, both logograms, TUG (= subatu "garment") and E§ (= eblu "cord") became mixed u p in Syrian orthography after the Amorite period. Arnaud (Emar VI/3, 33) notes that eb-lu as garment is unknown to him. Zadok {AION 51 [1991] 114) takes êb-lu to denote "a cord, rope," made u p of linen, rather than leather. He also connects the Emarite form to hi-ib-lu, listed after TUG.GU.E.HI.A in an unpublished Larsa tablet (CAD E15;H181). Note that a similar form, ÎB-lu, denoting a garment, appears in an econ. text from Ugarit (PRU 6 123:1), in a context similar to Emar's list of clothing. Nougayrol (PRU 6 158 note 3) takes IB-lu, found in the Ugar. text, as a local reading of the Sumerian TUG.IB.LA (= Akk. nebehu "sash"), but Huehnergard (Ugaritic Vocabulary, 190) considers this unlikely. For the latter scholar, the form is Semitic, perhaps Ugaritic (on the Ugar. form, see also Sivan, Analysis, 231). The Emar form might be related to a root J/c/h-b/p-l, but I can find no cognates to fit the context. id-ri / c i d r u / WS n. m. s. "flock, herd" (CDR) id-ri lit.: [ ]x EN id-ri "[...]. the lord of the flock" (Emar 454:15'). Arnaud reads "Seigneur de Paide" as does Huehnergard (AOS 1988), normalizing / c i5ri/ "help." Among NWS cognates there are Heb. cezer "help," Aram. Cadar "to help," Ugar. cdr "to aid, free," NWS material (Ph., Pun., OffAram., Palm., Hatra) czrx "to help, assist." The only difficulty here concerns the etymological / * 5 / , usually indi cated at Emar with Z-signs, rather than with D-signs. This unusual use may be due to a direct loan from Aram, (root c-d-r, where d is the reflex of the etymological /*5/) into Akk., but this seems unlikely. The writing id-ri might reflect a different NWS root, c-d-r, attested in Heb. ceder "flock, herd," which would fit the context well, with EN, "the lord of the flock," probably another epithet of Dagan; cf. "the lord of bovines," Emar 373:43; see the Glossary under ba-qa-ra. Note that the editors of CAD (I/J 10) list idru B (itru, itru) "(a strap or a band)," attested only in SB and EA; id-ru : ni-ib-hu. [i\m-bi-it-ta /imbittu/ n.; core Akk. ibbu (ebbu) "(day of wrath; the nine teenth day of the month)" \i\m-bi-it-ta lit.: [u-]ul i-na-aq-qilAJGALi-n[a i]m-bi-it-ta su-ul-lu-ha Su-lu-u]h-[h\iia "The king [can]not bring the sacrifice; my pur[ific]ation rites are performed i[n the d]ay of wrath" (Emar 783:33').

Glossary

»y

Arnaud (Emar VI/4, 391 note 33') restores [i]m-bi-it-ta, by combining A text with his main text, and considers the Emarite form a feminine vari ant of the core Akk. embu/ ebbu "jour nefaste"; CAD I/J 1-2: ibbu (ebbu) "(name of the nineteenth day of the month, day of wrath)," SB. Note that the ending -itt (Babyl. -Uu) is attested as a fem. marker in Assyr. (von Soden, GAG §56q 38). The case-vowel ~a for expected -i (gen.) may be due to a diptotic casesystem, several times documented at Emar; see Part Two, III. im-mi / ' i m m u / WS n. f. s. "mother" (3MM) im-mi legal: as-Sum 2 HA.LA-t[i Sa ] im-mi-Si! "Concerning the two share[s of] his (!) mother" (Emar 253:11).

Arnaud leaves this word untranslated. Ikeda (Linguistic Analysis, 257) reads a§-Sum 2 HA.LA-t[i mi-i]m-miSi "on the two share[s] (and) her [ass]ets." Note, however, that the IM sign is entirely readable in Arnaud's copy. I suggest considering the Emarite form a NWS lexeme, Jimmu, mean ing "mother" (cf. Heb. Dem < *Dimm), vs. the core Akk. ummu "mother." This meaning fits well in the context, since having received the two shares from Pilsu-Dagan, lal-ha-ti becomes the "mother," the legal heiress. Men tioning the "assets" besides the "shares" (so Ikeda) seems to be redundant in this particular case. iq-qu / c i q q u / WS n. m. s. "ring" (CNQ) iq-qu econ.: iq-qu KU.BABBAR Sa LU za-bi-hi "the silver ring of the sacrificer" (Emar 282:13). lit.: iq-qu GUSKIN Sa dr§KUR i-na SU-ti ZAG-Sa i-Sak-kdn-nu "They put the golden ring of Baclu in her right hand" (Emar 369:41-42). Arnaud reads eq-qu, and translates "le materiel cultuel en argent du pretre," relating the Emarite form to Akk. equ "em Kultgegenstand" M B / NA of unknown origin (AHw 232). His etymology is unlikely because it does not account for the double -qq- present in the Emarite writing, which should be taken seriously. Dietrich (UF 21 [1989] 82 note 77) translates "Goldreif," connecting the Emar word to Akk. unqu "ring." According to Fleming (Installation, 184 note 335), iq-qu is a local vari ant of Akk. unqu, a common word in PA texts from the second millennium B.C. (Qatna, Bottero, RA 43 [1949] 15; Mari, Durand, RA 84 [1990] 54). The vowel alternation u/i is a feature of Emar phonology (on this topic, see Part Two, II). The root to be reconstructed is c-n-q, already attested in Akk. unqu, uqqu (Babyl., M A / NA) "ring; seal," which von Soden (AHw 1422) relates to Eth. cdnqw "precious stone, pearl." Note a few other similar forms such as Aram. cinqa (also cunqa) "neck;

90

Glossary


necklace," Syr. ceqqa < *cinq- "necklace," showing assimilation of n to q, like the form iq-qu; Heb. Canaq II "necklace"; note also Arab. cun(u)q "neck." If one accepts von Soden's view that Akk. unqu may be related to Eth. c 3nqw, then we have to assume that there is a single CommSem. root c-n-q with two slightly different meanings, (a) "precious stone, ring, seal" (Akk., Eth.) and (b) "neck; necklace" (Central Semitic). ir-ma / ? / ? "?" ir-ma lit.:

[BExxxxx]x AN™ ir-ma MUL.MES KI-SM X\ } "[If... ] . the sky:... the stars along with it [... ]" (Emar 655:45').

Huehnergard (personal communication) suggests transliterating (in-na)an-me-er-ma "it appears/occurs" (N of amaru, CAD A/II 23). ir-ri-BU / ? / n. "?" ir-ri-BU lex.: IL.LI.EL [SU]B td-al-pa-nu : ir-ri-BU (Emar 545:331'). The form td-al-pa-nu is probably the local variant of the Akk. tilpanu "bow," of unknown origin, attested in OB/NB, with (siS)SUB as its logo gram (AHw 1359). On bows, see Groneberg,EA 81 (1987) 115-24; 82 (1988) 71-73; see also the Glossary under td-al-pa-nu. iS-Su /iSSu/ prep.; core Akk. aSSu(m) "because" iS-Su lex.: MU iS-8u (Emar 542:144'). The form i§-Su is perhaps a variant of the normative Akk. prep. aSSum "because" (CAD A/II 467-71) present in 1.143' with its corresponding logo gram MU. IZ-BU I ? / n. "female pubic hair(?)" IZ-BU lex.: SIG.GAL4.LA su-uh-Su : IZ-BU (Emar 602:370'). The Akk. equivalent of logogram GAL4.LA is uru "female genitals" (AHw 1435), found in 1. 368'. Thus, the whole string SIG.GAL4.LA desig nates "female pubic hair." The form su-uh-Su may be an Akk. word, elsewhere unattested, trans lating the Sum. logogram, and IZ-BU a local gloss with the same meaning; see the Glossary under su-uh-Su. Note that SB s/Suhsu (unknown origin) "ein Gegenstand" (AHw 1054) does not fit in this section dealing with fe male private parts.

Y ya-ar-da-rna-tV:

see ia-ar-da-ni,

above.

91

K ka-ak-ka-ri, ka-ak-ka-ru, ka-ka-ru, ka-ka4-ru / k a k k a r u / WSn. m. s. "tal ent, loaf of bread" (KKR) a) "'"a"ka-ak-ka-ri lit.: 15 GlS pa ZI za-ar-ha a-na "'"d"'1"!ika-ak-ka-ri "fifteen parisu of z.-flour for &.-breads" (Emar 387:5). b) "'"^'ka-ak-ka-ru lit.: 12 ""^'"^ka-ak-ka-ru [ ] "twelve ^.-breads" (Emar 434:8'; cf. 393:25; 436:8'.l2'). c) 'x'"A"ka-ka-ru econ.: 1 "'"d!>ma-gus-ru TUR 1 "M"\h\al-hal-lu TUR SE.MES 1 "ini"ka-ka-ru TUR "one small m. -bread, one small h. -bread of barley, one small k.-bread" (Emar 460:21'; cf. 318:8; 389:9; 439:5'; 460:16'.24'.29'). d) ka-ka4-ru econ.: ka-ka4-ru GUSKIN "one talent of gold" (Emar 59:1). Arnaud translates "miches." The form listed under (d) designates a talent of gold, whereas the other forms denote a kind of bread. Huehnergard (Ugaritic Vocabulary, 136) lists kakkaru (QA-QA-ra), found in Ugar. syllabic writing (PRU 3 153-54:20.22; PRU 3 51-52:23), and supported by the alphabetic evidence, viz., kkr I "talent" < "round cake, disk" (DLU 213). He considers this form a WS word because it occurs ex clusively in WPA texts; cf. kakkaru "metal disk weighing one talent; round loaf of bread," attested at Mari ("loaf"), Alalah, EA, Akk. loan-word in Bog. Note the core Akk. kakkartu "round loaf of bread," attested in OAkk., OB, MB (CAD K 49-50), and Emar (560:90': "^ka-ak-kar-tuj. Among NWS cognates are Heb. kikkdr "talent; round loaf," Aram, kikkard "talent," Syr. kakkrd "talent," NWS inscriptions (Pun., OffAram., Nab., Palm., JAram.) kkr "talent." According to Brockelmann (Grundriss, §91d), the Heb. form is the re sult of r assimilation to -kk-; cf. Sab. krkr "measure of weight." The form ki/akkaru may be related primarily to a WS root k-r-r, attested in Arab. karra "to turn around and attack," karkara "to repeat; to rumble," Eth. kwrkwr "to roll around," Heb. (only as a Pilpel ptcpl.) makarker "dancing" ("whirling"). ka-ak-ka-ru:

see ka-ak-ka-ri,

above.

KA-al-BA-ti, KA-al-BA-tu4 / ? / n. f. s./p. ? "?" a) KA-al-BA-ti legal: A.SA mi-ri-Su i-na lrDA-an i-na KA-al-BA-ti "A cultivated field, at the rivers, in ..." (AuOrS^ 55:1). b) KA-al-BA-tu4 legal: KA-raP-BA-tu4\JRUD\J "one ... of copper" (RE 69:11). Arnaud (AuOrSl ad loc.) reads ga 4 (sic, for qd)-al-ba-ti, relating this

92


form to Arab, qallb-, pi. Jaqlibat- "well," and translating "puit (sans margelle)"; seeAuOrSv 11. Yet the second example in which the Emarite form is followed by URUDU "copper" makes this etymology unlikely. Beckman {Texts from the Vicinity of Emar, 88-89) has ka-raP-ba-tui, and glosses "1 copper 'bitch'," although in his commentary he does not reject Arnaud's suggestion, noting that qa-al-ba-ti might denote "a large vessel for water." Note OffAram, qlby "a measure for liquids; pitcher." KA-Mn-DA-BI-tuJ 7 / n. "?" KA-{a\n-DA-BI-tui lex.: ZA.AN.MUg /A.ZA.AN.MUS za-na-ru : KA-{a\n-DA-BI-tuJ KAan-DA-BI-ti-iS (Emar 545:391'). Note that in Emar 545:392' the same logogram ZA.AN.MUS corresponds to ki-in-na-ru /kinnaru/, a WS word meaning "lyre" (CAD K 387); see the Glossary s.v. Perhaps za-na-ru is the Akk. noun zannaru "(a lyre)," a for eign word attested in lex. texts (CAD Z 46; see the Glossary under za-naru). The form KA-{a\n-DA-BI-tuA is a gloss (a WS root K-D-B?) on za-naru. KA-ar-KlA-ru] / ? / ? " ? " KA-ar-KlA-ru] lex.: K[I ]x KU-ur-ru-ru : KA-ar-KlA-ru] (Emar 602:366'). The first word may be read gu5/ qu-ur-ru-ru, g/qurruru NB < qara.ru "undicht (Gefass)" (AHw 930; CAD G 141: "leaky"). The second form, a gloss on g/qurruru, appears in Akk. but with dif ferent meanings. The editors of CAD (K 217) list two forms karkarru but neither may be considered a gloss on g/qurruru. The first of these two normative Akk. forms, karkarru, denotes "a kind of bird," being attested in a lex. text (Hh. XVIII275), whereas the second one, perhaps a loan-word in Sumerian, appears beside the logogram for "throne," designating either a kind of wood or a style, 1 siSGU.ZA ka-ar-ka-ru-um. ka-bar-tuA, kab-bar-ta, kab-bar-tu4 /kabbartu/ n. f. s. "hock" a) l""ka-bar-tui lit.: [x ^mah-ha-ri KAS.MEg.SE Sa U4 7.KAM " '"na-ag-la-bu a-na NIN.DINGIR Sa dlSKUR "'"ka-bar-tu, a-na NIN. D1NGIR dKUR EN Su-mi "lx] mahharu-[vesseh] with barley-beer of the seventh day, the shoulder-blade to the e/ziu-priestess of Baclu, the hock to "the entupriestess of Dagan, lord of Sumi" (Emar 369:57; cf. 393:20). b) "'"kab-bar-ta lit.: Y""\na-ag-la-ab-ba' NI[N.DIN]GIR dl5KUR "'"kab-bar-ta a-na [ LU]GAL KUR Tl-qi "the shoulder-blade: erc[£w-pries]tess of Baclu, the hock to [... the ki]ng of the land receives" (Emar 370:35'-36'). c) kab-bar-tui lit.: """ [ ] kab-bar-tu^ a-na LU.GAL "[...]the hock to the great man (noble)" (Emar 446:33-34).

Glossary

93

Arnaud translates "le jarret." Dietrich (UF 21 [1989] 83) renders "dickes Fleisch," tacitly relating the Emar word to Akk. kabbaru "thick" (CAD K 19-20). The editors of CAD (K 18-19) list kabbartu, attested in OB, Bog., SB, meaning "(a part of the foot)," usually of humans. Note that von Soden (AHw 415) mentioning kabartu "etwa Zehenballen am Fuss," offers one example in which this form refers to an owl, ka-bar-te qad[i], KADP 28115. As Fleming (Installation, 152) remarks, kabbartu as a cut, "hock," is completely new. Thus, the Emarite form witnesses a semantic shift, unattested where the core Akk. lexeme occurs elsewhere. ka-bi-du4 / k a b i d u / WS n. m. s. "liver" (KBD [A]) ka-bi-dui lex.: HAR ka-bi-dui (Emar 537:53). The editors of CAD (K11-14) list kabattu (kabtatu, kabittu) "inside (of the body), liver(?)," from OB on; a lex. list has a similar equation to that found at Emar, viz., ur HAR: ka-bat-tu, Sa Voc, A12'. According to Huehnergard (AOS 1988), ka-bi-TUM may be a NWS variant for expected normative Akk. kabattu, although a form ka I ga-bidu occurs in late Mesopotamian lex. texts; CAD G 6: gabldu "liver," at tested in EA, SB, mu-ur HAR: \g\a-bi-du, A V/2:249. Note that in some of these lex. texts ka/ga-bi-du is a gloss on core Akk. ka-ba-tu4 ([ka\-bat-tuA: ga-bi-du Sd[... ], CT18 9 K 4233 + II14), hence the conclusion that this gloss might be a non-Akk. (NWS?) word. Note also that the Emar pattern qatil- is found in Heb. kabed "liver" < *kabid-, and in one of the Arabic variants, kabid-, kabd-, kibd-. The Aram. word kabda exhibits syncope of -i-; the pattern of the Ugar. cognate kbd is unknown. KA-ia-an-ZA, KA-ia-an-ZI, KA-ia-an-ZU / ? / ? "?" a) KA-ia-an-ZA legal: it A.SA.HI.A KA -ia-an-ZA Sa a-bi-Su KA UI"i[z]-bi ki-i-mu-ti KU.BABBAR.MES Sa-a-Su hu-bdl-li Sa a-bi-Su a-na mu-gi-ni DUMU lah-ma it-ta-din "He gave Uginu, son of Lahmu, the fields (and)... of his father, at the gate of I[z]bu, in exchange for that silver, the debt of his father" (AuOrS^ 36:13; cf. 83:15). b) KA-ia-an-ZI legal: KA-ia-an-ZI-ia Sa URU1'1 a EDIN.MES a-na ku-tam-ri ir-ti-ih "My ... belongs to the city and the open country; it was left for Kutamru" (Iraq 54 1:9; d.Emar 91:18; 128:3-7;ASJ6 1:7;RE 10:7; 13:9). c) KA-ia-an-ZU legal: E-iaKIRl^GE&llN-iaKA-ila-an-ZU-ia ]xgdb-bd mim-mu-ia ana m[a-hi-ia DUMU-ia ]x SUM.MES ir-ti-ih "My house, my vineyard, [.. ] . all my goods were given to [ my son Ahiya ]; it was left..." (Emar 5:7-9; cf. 117:18-20; AwOrS, 83:10-11.12.18). Arnaud (Emar VI/3, passim; AuOrSv passim) translates "le tresor"; Durand, RA 84 (1990) 59, renders "le bien" (Emar 128:4).

94


Dalley and Teissier (Iraq 54 ad loc.) have "property"; see Beckman, Texts from the Vicinity of Emar, 18. According to Tsukimoto (ASJ 6 [1984] 66), kayanzu may be considered either a new Emarite word or two different words, viz., KA ya-an-zi-Su "Weisung seines Konigs"; cf. the Kassite word yanzi "king," e.g., ya-an-zi: Sar-ru, Kassite Vocabulary (CAD I/J 325); cf. PNs, Yanzi-BurgaS, YanziMaShu, KaSakti-Yanzi, or Yanzu (Balkan, Kassitenstudien, 58. 61). Yet Tsukimoto's second interpretation seems unlikely in the Emar context. Note that Arnaud suggests reading ka-ia-an-za "treasure" between Eia and UU-U in the Emar text no. 3, line 10, published by Huehnergard (RA 77 [1983] 20,32 and note 70), but the latter scholar notes that the traces in 1. 10, although faint, do not permit such a reading. KA-ia-an-ZI: see KA-ia-an-ZA,

above.

KA-ia-an-ZU: see KA-ia-an-ZA, ka-ka-ru: see ka-ak-ka-ri, ka-ka4-ru: see ka-ak-ka-ri,

above.

above. above.

ka-ma-[ri\. see ka-ma-ri, below. ka-ri-su /karissu/ ? n. "strap (of leather or metal)" ka-ri-su lex.:

KUS.LA.LA ku -ru-us-su : ka-ri-su (Emar 584:3').

The line was restored by Civil (personal communication), in compari son with another lex. text, K U S . L A . L A = ku-ru-us-su, Hh XI113. In this case, ka-ri-su has to be a peripheral variant of Akk. kurussu (kursu) "strap (of leather or metal)" (CAD K 581-82). ka-Sa-ra-ti /kaQaratu/ WS n. f. p. "divine pious women" (K8R) imei ka-Sa-ra-ti lit.: a,neika-Sa-ra-ti sa i-Si-hi "the divine pious women of..." (Emar 378:18; cf.1.35'). Arnaud renders "les divines sages-femmes." I suggest relating the Emarite form to a NWS root, k-6-r "to succeed, to be advantageous," attested in Heb. kaSar "to succeed," n. kogara "pros perity," Aram. kdSar "to be right, pleasing, fit." Note the phonological prob lem, viz., the Aram, reflex of PS *6 is not S, but rather t; Syr. kSaf "to pros per; to be acceptable," kaSra "a wise teacher," NWS inscriptions (Heb., OffAram., Palm.) k§r "to be suitable, pious," Ugar. kdr in DN k6r-w-hss (DLU 231). Thus, the Emarite form, a NWS pi. (doubly marked), perhaps from a sing, qatlat-noun, would designate a special group of women (pi ous?) involved in the religious life. Huehnergard (Ugaritic Vocabulary, 141) lists under K9R /koOaru/ n., the DN Kothar, attested in a lex. text: (Sum.) d A.A= (Hur.) e-ia-an = (Ugar.) ku-§ar-ru (Ug. 5 137IV a 19), noting that the relation between the Ugar.

Glossary

95

form and Arab. kawOar "abundance" is uncertain, and any connection with the Heb. hapax legomenon kosarot "prosperity" is still debatable (see Lichtenstein, JANES 4 [1972] 97-112). For a different view, see Gordon, UT 424-25 no. 1335, who relates the Ugar. form kdrt "female jubilants" to Heb. kosarot (Ps 68:7), suggesting that their function is that of Akk. samhatu "(a prostitute, a woman connected with the temple)," CAD §/I 311-12. ka-ma-ri / k a m a r u / and / k u m a r u / WS n. m. pi. "priests" (KMR) D/kamaru/ a) ,±m,*ka-ma-ri lit.: L U . M E S G A L Urae%a-ma-ri I.KU "The nobles (and) the priests eat" (Emar 446:38). b) ka-ma-lri] lit.: [dNI]N.URTA ka-ma-lri] "[(god) MJnurta of the pries[ts[" (Emar 378:48'). c) ,A,r"*ka-ma-ru lit.: ha-si-in-nu s[a DINGIR-Zt ] ^"^kd-ma-ru [ ] i-Saw-ka-nu "the axe o[f the god(s)]; the priests place [...]" (Emar 446:16-17; cf. 11. 6-7). 2) / k u m a r u / ku-ma-ri d lit.: NIN.[URTA E]N ku-ma-ri KI.MIN "Nin[urta, the l]ord of the priests, ditto" (Emar 373:134'; cf. 468:3'). econ.: [ x x x x x x nr"e-]mar 1 Sa-mut-tui d NINx Sa tab-ku ku-ma-ri "[ ... E]mar; one 8. : Nin ... of the storehouse of the priests" (Emar 274:17').

With respect to Emar 274:17' (see under [d]), Arnaud (Emar VI/3, 269 note 17') proposes to read TAB KU as AL ("qui est prepose a ..."), or to see in kumaru a sort of gloss on tabku. The latter proposal is quite attractive, since Akk. kamaru means to "heap up, pile u p " (CAD K 112-14). Yet in Emar 446:16. 38 the writings ka-ma-ru/ri are preceded by the det. llimeS , requiring a different interpretation. Here and perhaps in Emar 446:7, the Emarite form may denote a religious guild associated with the god Ninurta. Fleming (private communication) suggests reading [ d NI]N.URTA [E]N(?) ka(?)-ma-[ri] inEmar 378:48', and takes GA-ma-rV inEmar 446:17. 38 as an adj., gammaru, modifying LU.MES, viz., "the whole populace." He also upholds my interpretation (see below) for Emar 373:134'; 378:48' where kV-ma-ri appears as an epithet of dNIN.URTA. I suggest relating the forms listed above to a NWS root k-m-r, attested in Heb. komer "(idol-)priest," Post-biblical Heb. kumar, Aram, kumra "at tendant, priest," Syr. kumra, NWS inscriptions (Ph., Pun., OffAram., Nab., Palm., Hatra) kmr2 "priest"; see Pentiuc, JNES 58 (1999) 92-93. Huehnergard (Ugaritic Vocabulary, 137) lists kumru (GU-um-[ru\) "a priest" (PRU 3 69-70:21-24), noting that this Ugar. word (so Boyd, Collec tion, 113-14) does not occur in alphabetic material. According to CaquotSznycer-Herdner (Textes ougaritiques, 442 n.o), kmr, kmrm attested in KTU 1.19 112 could have the same meaning as kumru. Probably kamru, pi. kamaru(ma) is the original form, and kumru, pi.

96


kumaru(ma), found in various dialects (Ugar. syllabic evidence, Heb., Aram.), shows a vocalic alternation (a/u) because of the following labial. On this assimilatory process, see Part Two, II. ka-ma-ru: see ka-ma-ri, above. ka4-bu-ra, ku-bu-ra, ku-bu-ru, ku-bu-ru, kun-bu-[ru\,ku-ub--ru-tu /kab(b)uru/, /kub(b)uru/, and /kub(bu)rutu/ n. "k. (-additional pay ment)" 1) /kab(b)uru/ s. ka.-bu-ra legal: 1 GIN kat-bu-ra Sa E-ti h'l-me8AH.HI.A ma-ah-ru "The brothers re ceive one shekel (each as) the k. (-additional payment) of the house" (RE 20:20-21). 2) /kub(b)uru/ s./p. a) ku-bu-ra legal: ki-me-e GAL ku-bu-ra i-Su "As senior (son), he has the k. (-addi tional payment)" (RE 94:11). b) ku-bu-ru legal: KU.BABBAR-pa ma-hi-ir lib-bu-Su-nu DU10.GA-a-a& nind"Au-to8 ka-<si>-ip 8i5BAN§UR GlS.I pa-Si-iS ku-bu-ru Sa Kl-ir na-nd-nu "He receives the silver; their heart is satisfied; the h. -bread is bro ken; the table is anointed with oil; the k. (-additional payments) of the k. field are given" (Emar 109:16-20; cf. 110:25; 111:22; 130:18; AuOrS^ 67:19-20). ku-bu-ru E-tu m[ah-ru] "The k. (-additional payments) of the house [are] received]" (RE 70:21). c) ku-bu-ru legal: ku-bu-ru Kl-ir-SI-ti na-ad-nu "The &. (-additional payments) of the k. field are given" (RE 33:22-23). 1 GIN ku-bu-rii E '"■""*AH-Ai ma-ah-ru "The brothers receive one shekel, the k. (-additional payment) of the house" (ASJ12 12:23). d) kuv-bu-[ru] legal: kuu-bu-[ru\ "the k. (-additional payment)" (Emar 230:6'). 3) /kub(bu)rutu/ s./p. ku-ub--ru-tu legal: 14 zi-zi-ma 815KIRI6.GE§TIN HA.LA ii ku-ub--ru-tu Sa ^KIRI^GESTINSa ma-hi-ra-ha-aq DUMU ma-di-sa "Eowrteen zizi (-measures) of vineyard, (his) share of inheritance, and the k. (-ad ditional paymentfs]) of the vineyard of Ahi-rahaq, san of Madisa" (RE 90:1-3). In Emar VI/3 (passim) and AuOrS^ (ad loc), Arnaud leaves the term untranslated, while in AEPHER (91 [1982-83] 243), he labels kubburu a "mysterious expression." He also rejects the idea of reading these writings as quburu "tomb" (AEPHER 93 [1984-85] 204). Durand (NABU 1989/112), however, reads the KU sign qu, which is permissible at Emar (e.g., Emar 125:39: li-hal-li-qu), connecting the Emarite form with the CommSem. root q-b-r "to bury," hence his translation "les

Glossary

97

tombes du kirsitu sont cedees." Thus, qu-bu-rVrefers to family tombs, the place where family worship was performed. Steinkeller (Sale Documents, 143 and note 417) translates "kuburupayment." Tsukimoto (ASJ 12 [1990] 202, 204) has "kupuru tax," noting that this term may refer to a gain tax on real estate; cf. the Heb. idiom koper napSo "a ransom for himself" (Exod 30:12). Note that a root k-p-r "to cover, hide" is attested in Heb. (Piel) with its special meaning "to atone." According to Scurlock (NABU 1993/21), the basic meaning of this root, "to cover, wipe away," fits well in this interpretation, viz., a tax (or payment) "covering" the eventual claims of the brothers. Scurlock (ibid.) also suggests that ku-bu-rV is reminiscent of the atruformula found in the Babylonian contracts (CAD A/II 502: atru, mng. 2: "additional payment"; cf. Gelb et al., Ancient Kudurrus, 224, atru is a por tion of the price, being given to the seller along with a garment intended to the seller's wife). Thus, the transaction is not complete until the brothers of the purchaser had received the "additional payment" as a guarantee that they would raise no claims in the future. The Emarite form may be related to the Akk. root kabaru "to become fat, thick" (CAD K 4-5), hence the no tion of "thickening, fattening, excess" associated with our term, which might be translated "thicker price" > "additional payment." Huehnergard (personal communication) notes the Mari expression bit kuprim "(an office of the palace in Mari)"; see CAD K 555. kab-bar-ta: see ka-bar-tu^, above. kab-bar-tu,: see ka-bar-tu,, above. kap-pdr-ra, kap-\pdr-ru] / k a p p a r r u / WSn. m. s. "(a kind of vessel)" (KPR) a) dl'£kap-pdr-ra lit.: 1 ^kap-pdr-ra GESTIN.NA [ ] "(They offer) one kapparru-vessel with wine [...]" (Emar 371:9'). b) da«kap-[pdr-ru] econ.: 2 dagkap-[pdr-ru] "two kap(parr«]-vessels" (Emar 304:4'). lit.: 16uikap-pdr-r[u] "one kapparr[u]-vessel" (Emar 370:112'). I suggest reading kap-pdr-ru/ra, and relating this form to a WS root k-p-r "to cover," attested in Heb. kdpor "bowl," Aram, kapor "plated ves sel," Syr. kaparta "an earthen vessel," Eth. kafar "basket, container for measuring, bushel." Note that the editors of CAD (K185) list kapparnu "(a pitcher)," as a foreign word attested only at Nuzi. Note also that a similar form occurs in Ugar. texts, viz., kupdru, pi. kuparatu n. "(a bowl?)." Huehnergard (Ugaritic Vocabulary, 139) relates this form to Heb. kapor "bowl" (loan-word into Targumic Aram, as kapora; Eth. kafar "bushel"). The difficulty of such interpretation lies with the pattern **qattall-, unattested in Semitic.

98


kap-lpdr-ru]: see kap-pdr-ra, above. ki-ba-da-ti: see ku-ba-da, below. ki-ba-di: see ku-ba-da, below. kV-ba-du: see ku-ba-da, below. KI-ID-BU-Um / ? / n. ? "?" KI-ID-BU-UIS] lit: li-n]a ufmi KI-ID-BU-UIS] "[i]n the day of... " (Emar 455:3')Arnaud translates "le jour du pietinenient." The form looks like a Gt (unattested in Akk.!) infinitive in construct of the core Akk. root kabasu "to step upon something on purpose, to trample, to crush, defeat an en emy" (CAD K 5-11; AHw 415-16), but since a root *k-b-s with such a mean ing is unattested in WS, this interpretation seems unlikely. KI(-)IG(-)ri I ? / n. "(a kind of bread)" KI(-)IG(-)ri econ.: 1 "inda KI(-)IG(-)ri mhu-ul-a "one k. -bread of HuPa" (Emar 367:4). If we read ki-ik-ri a connection may be made with the WS form kakkara "talent, loaf of bread," but such an interpretation seems unlikely due to the difference in pattern between these two forms. See the Glossary under kaak-ka-ri. ki-in-na-ru /kinnaru/ WS n. m. s. "lyre" (KNR) ki-in-na-ru lex.: ZA.AN.MUS / MIN ki-in-na-ru (Emar 545:392'). The form ki-in-na-ru is probably the same word as kinnaru "lyre," pi. kinnaratu, attested at Mari, RS, as a foreign word (CAD K 387). Note that in 1. 391' the same logographic complex matches za-na-ru "(a lyre)," a for eign word (CAD Z 46; see the Glossary under za-na-ru). Cognates are: Heb. kinnbr < *kinnaru; Aram, kinnara; Syr. kennara "(a harp)"; Ugar. knr "lyre." Note that Huehnergard (Ugaritic Vocabulary, 138) cites under KNR the form / k i n n a r u / n., a divine name ("lyre") d-&ki-na-ru (Ug 5 18:31), noting that this form might be of Ugar. origin., since it is attested only in a Mari text and at Alalah in the profession kinnaruhuli (Dietrich-Loretz, WO 3 [1966] 192). Steinkeller (private communication) points to an Ebla text (MEE 4) which reads BALAG = qi-na-rum, probably a foreign word. KI-in-SI-IB-BU I ? / ? "?" KI-in-SI-IB-Bu lex.: [APIN.] SU KI-in-SI-IB-Bu (Emar 545:127'). Kl-ir-SI-it, Kl-ir-SI-ta, Kl-ir-SI-ta^ Kl-ir-SI-ti, Kl-ir-SI-ti, KI-i[r-S]I-tu, Kl-ir-SI-tu, Kl-ir-SI-tu, KI-ir-SI-tu4 /kersetu ? / n. "(a piece of land, field)"'

Glossary

99

a) Kl-ir-SI-it legal: ZAG-Sa Kl-ir-SI-it mu-uh-ra-a-hi DUMU a-bi-li-mu "on its right side: the k. field of Muhra-ahu, son of Abi-limu" (Emar 150:8-9; cf. 150:5; RE 22:4; 33:10.11; 91:3)." b) Kl-ir-SI-ta legal: Sa ur-ra-am Se-ra-am Kl-ir-SI-ta i-ba-qa-ril "Whoever, in the future, will raise claim for the k. field" (AuOrSl 13:22-24; cf. 64:3.12; 81:1.12; 95:13; 108:3; 114:2.5; Sigrist, "Seven Tablets," 3:13; RE 31:13.17.24). c) Kl-ir-SI-ta^ legal: KI-ir-Si-ta. i-Sa-am "He bought a k. field" (Emar 110:21; ef. 1. 17; 153:11.18; 171:13; AuOrSl 24:12; 31:3; RE 22:16; 33:18; 68:10; 91:16). d) Kl-ir-SI-ti legal: be-lu-u Kl-ir-SI-ti "the owner of the k. field" (AuOrSt 13:14; cf. 14:22; 24:10.16; 31:4; 64:8; 81:8; Emar 30:17.19; 76:13; 78:2.5; 94:8; 148:9; 150:14; 152:9; 153:5.9; 159:12.15.21; 196:4'; 207:29; 778:112'; ASJ 12 1:12; 2:3.9; RE 3:11; 22:13; 31:8; 33:22; 86:10; 91:10). e) Kl-ir-SI-ti legal: a-na 51 GIN sur-pu SAM.TIL.LA Kl-ir-SI-ti i-Sa-am "He bought a k. field for 51 shekels of silver, a total price" (AuOrSs 13:16-19; cf. 14:16; RE 3:19; 86:13.18). f) KI-i[r-S]I-tu legal: KI-i[r-S]I-tu ma-la ma-su-u "A k. field, as far as it extends" (Emar 94:1; cf. 448:22'). g) Kl-ir-SI-tu legal: a-nu-um-ma mi-Si-il Kl-ir-SI-tu HA.LA mig-mu-li "Now, a half of the k. field is the share of Igmulu" (Emar 15:24-25; cf. 15:27). h) Kl-ir-SI-ta legal: EGlRKI-ir-SI-til Sa mdKUR-GAL DUMU ii-ra "in the back: the k. field of Dagan-Kabar" (Emar 76:6). i) Kl-ir-SI-tUs legal: KI-ir-SI-tu4 ma!-la ma'-su- "A k. field, as far as it extends" (Emar 8:24; cf. 14:1.10.20.22; 34:15; 76:1; 94:1.10.19; 95:5'; 96:1; 109:1.6.9.15.23; 110:1.14; 130:1.32; 137:34.40.42.44.50.51.53.58; 143:3; 144:3; 148:1.7; 150:1.11; 152:1.6; 153:1.7; 159:1.9; 171:1.8; 177:23'; 181:6.8.19.26; 187:23'.30'; 190:8'; 192:3'; 207:1.9.14.22; 209:1; 448:20'; 778:110'; AuOrS^ 1:1.6. 9.13; 13:1.8.12; 14:1.3.7; 24:1.8; 65:9.13; ASJ 12 1:1.8.17.20.34; 2:1; 3:17; ASJ 13 23:28; Sigrist, "Seven Tablets," 3:1.9.10; RE 3:1.9; 11:1; 14:1.8.10.15.20; 21:8; 22:1.8.13.16; 29:6.12; 31:1.4; 33:1; 38:1.9; 43:1.9; 51:1; 68:1.8; 71:1.9.16.20; 81:1; 71:1.9.16.20; 81:1.9.12.17.21; 86:1.8; 91:1.7). There are two interpretations with respect to the meaning of this lexeme. (A) Some scholars interpret the string of signs KIIR SI TV as the logo gram KI "earth, land," followed by its Akk. equivalent ersetu, and denot ing "a piece of land, field" (so Huehnergard, AOS 1988; NABU 1991/58: "land"; Wilcke, NABU 1990/35: "Grundstiicke ohne [intaktes] Gebaude"; Tsukimoto, ASJ 12 [1990] 179: "building site"; Beckman, Texts from the Vicinity of Emar, 6: "lot"; Ikeda, Linguistic Analysis, 9: "[a plot of land]"). Perhaps some of the Emar scribes started considering kersetu, rather than the normative Akk. word ersetu, a technical term for "land."

100


Glossary

Here are the main points (summarized by Huehnergard, NABU1991/ 58), supporting this interpretation: 1) The form is usually written Kl-ir-SI-tV, but further in the same text one finds KI, KUV or Kl-ir (Emar 76; 110; 148; 150; 171; 192). These are logograms without the full phonetic complement. 2) The forms KI-ir-SI-tu4 in Emar 186:19.26, and ir-si-tui in the dupli cate text Emar 187:23'.30' seem to refer to the same reality. This shows that the sign KI in the first example might be the logogram for "earth, ground, land," rather than having a syllabic value. Note that Arnaud {Emar VI/3, ad loc.), for the sake of harmony, emends the forms in Emar 187 to ir-SI-tu4. 3) That KI is a logogram for "ground" may be proved on the basis of Emar 385:9. The examplar A has i-na Kl.qa-qa-ri, for ina qaqari "on the ground" found in the exemplar E of the same text. 4) The strongest argument for this view is presented by Huehnergard (ibid.), who reads Emar 537 (Sa):693'-94' as follows: IDIM Sa-mu-u; IDIM KI-IR-SI-TU'. Huehnergard notes that the same correspondence as at Emar may be found in the quadrilingual S" Vocabulary from Ugarit. The broken Sum. and Akk. columns were restored on the basis of the Ugar. columns, viz., (Sum.) [IDIM] = (Akk.) [Samu] = (Ugar.) Samuma; and (Sum.) IDIM = (Akk.) [ersetu] = (Ugar.) arm, Sa no. 198.6-7 (Ugaritic Vocabulary, 42-43). Thus, based on this comparison, the Emar writing KI ir-si-tu4 corresponds to Ugar. Darsu "ground, earth, land." On the other hand, Arnaud reads Emar 537:694' IDIM ki-Saw(= SA)-attu4. Note that Arnaud's copy shows a clear SA, rather than a IR sign. Yet the third sign is clearly SI not AD. If one accepts Arnaud's reading, kiSSatu "totality" is an Emarite equivalent of the logogram IDIM, which could be also read TIL, matching the Akk. form gimirtu "totality" (Labat, Manuel6, 67 no. 69). Another example of inventiveness in choosing the logograms is Emar 537:282': *" a AN: ir-si-tu4, usually KI and not AN is the logogram for ersetu "earth, ground"! Yet the Akk. form kiSSatu is unattested with the SA (= §aw) sign elsewhere (CAD K 457). The difficulty lies with the doubled tt- present in this spelling, which cannot be explained. Moreover, the cor rect doubled -SS- is not represented in the Emar writing. : (B) The main proponent of the second view is Arnaud (Emar V I / 3 , passim; "Traditions urbaines," 150 note 25), who consistently takes the whole string KI-IR-SI-TV as a single word, translating it "le cabanon," i.e., "une construction plus legere que la maison (bitu)." The same reading, kirsitu "(a type of construction)," is found in Durand, RA 83 (1989) 173 note 34: "gourbi"; RA 84 (1990) 54: "maison en torchis"; Mayer, UF 21 (1989) 269-70: "abgeschiedenes Gebaude"; Seminara, UF 27 (1995) 467-80: "a kind of real estate." This interpretation relies on the following observations: 1) KI-IR-SI-TV is described as having a "stone foundation" (Emar 209:1; RE 29:6; 38:1; 81:1). These "stone foundations" might also be remains of

old buildings, scattered in the fields, rather than a foundation of a k. build ing. 2) Beckman (Texts from, the Vicinity of Emar, 6) remarks that the own ers of a KI-ir-SI-tu 4 (RE 71:1.9) are the same owners of a E-tu4 "house," hence the semantic similarity (identity?) of these two terms. Yet his obser vation does not exclude the possibility of k. designating a plot of land. 3) Mayer (ibid.) notes that in at least two texts, Emar 8 and 130, bitu and KI-ir-SI-tu A appear interchangeable. But the latter term may refer to a piece of land including a bitu, and not necessarily to a building. 4) Arnaud's emendation, -ir-SI-tu in Emar 187 (see above), relies on the parallel between KI-ir-SI-tu 4 Sa i-na E-ti PN (Emar 186:26) and -ir-SI-tu4 Sa it-ti E-ti PN (Emar 187:30'; cf. AuOrS{ 81:1). The pres ence of the preposition ina in the first example requires that k. be under stood as a construction and a part of a household, argue the proponents of this view. 5) The use of the verb rasapu "to pile up, build, repair" (AHw 959-60) with k. points to a construction/structure that is to be repaired (Emar 78:5; 181:8), rather than to a piece of land. But if ruins of old buildings are scat tered on a k. piece of land (see above), then the verb may refer to those ruins. 6) In a few texts, k. is described as a dwelling-place, e.g., [KI-ir]-SI-tu4um-ma ni-Su i-ni-lu "[it is the k]. (and) the people who lie down therein" (Emar 778:110'); [xxx] e-ri-Su KI-ir-SI-tu u-ul u-Si-i[b ] " [ . . . ] the cultivator does not dwelfl] in the k." (Emar 448:22'). 7) The construction of babu "gate" with k. (Emar 78:2; 778:112') points also to the meaning "building, construction"; "the gate of a piece of land" is not so common. Note a similar phrase, KI-ir-SI-tu4 Sa KA-bi "a k. belong ing to the gate (area)," in Emar 186:19; 187:23'. Nevertheless, babu might be part of a fence surrounding the k. field. 8) According to Beckman (Texts from the Vicinity of Emar, 6), the stron gest argument for this interpretation may be found in Emar 130:32-37, Summa KI-ir-SI-tu annitu issarrar E-ta klma E anni PN5 ana PN, inandin "If this k. becomes unreliable/collapses, PN, will give to PN 2 (another) building in exchange for this building." In this text k. is equated with E "house," thus a building in good state which could collapse (cf. sararu "unbestandig, falsch, unwahr, liignerisch sein," AHw 1028-29). Note that Arnaud reads i-Saw(=SA)-ra-ar "(ce cabanon) prenait du fruit"(?), while Durand (RA 84 [1990] 60) has "(cette maison en torchis) s'ecroulait" (cf. Sararu I "sich vorbeugen, sich neigen," AHw 1185-86). In the event that the root sararu was used here, note that the Emar form shows a-theme vowel for expected «-theme vowel, a case of vocalization quite common in Mari Amorite (Durand, ibid.). With respect to the etymology, Mayer (UF21 [1989] 269-70; see Arnaud, AuOrSv 14) suggests relating the Emarite form to the Akk. verb karasu "to pinch off (clay)" (CAD K 209; AHw 447); no nominal form is attested in

101

102

Glossary


Akk. except kirsu "pinched off, unformed matter (clay)" (CAD K 411). Per haps kirsitu designates a mound of clay, a dam piled up, something like a wall(?). We should mention that thus far no satisfactory etymology has been proposed to support such a view. Moreover, no explanation of the pattern is available; there is no qitlit- noun in Semitic. Taking into consideration all the arguments listed above, and especially Huehnergard's suggested analogy with the Ugar. Sa Vocabulary, I follow here the first interpretation. Kl-ir-SI-ta: see Kl-ir-SI-it,

above.

KI-ir-SI-ta5: see Kl-ir-SI-it,

above.

Kl-ir-SI-ti: see Kl-ir-SI-it,

above.

Kl-ir-SI-ti: see Kl-ir-SI-it,

above.

Kl-ir-SI-tu:

see Kl-ir-SI-it,

above.

Kl-ir-SI-tu:

see Kl-ir-SI-it,

above.

Kl-ir-SI-tu:

see Kl-ir-SI-it,

above.

Kl-ir-SI-tu

4:

see Kl-ir-SI-it,

above.

ki-is-sa, ki-is-sa-a, ki-is-si, ki-is-si /kissu/ WS n. m. s. "chair, throne; (name of a festival)" (KSD) a) "'""ki-is-sa lit.: e-nu-ma w me5DUMU.ME§ "msa-tap-pi ""'ki-is-sa a-na dKUR ip-pa-Su "When the citizens of Satappu perform the throne-festival for Dagan" (Emar 385:2). b) ki-is-sa-a lit.: i-na u4-mi Sa-a-Su-ma i-na GE6: mu-Si giisNA ki-is-sa-a "in that day, at night: one bed, one chair" (Emar 370:79; cf. 1.16). c) ""'"ki-is-si lit.: i-na """ki-is-si x[x x] u mlmaS-ar-tu4 Tl-qi "During the throne-festi val, . [.. ] and the mascartu (-priestess) receives" (Emar 370:113'). d) "'""ki-is-si lit.: tup-pi pdr-si """ki-is-si Sa umsa-tap-pi "The tablet of the throne-festi val of (the city) Satappu" (Emar 385:1). i-na u4-mi qa-ad-du-Si Sa ey""ki-is-si "On the day of sanctification of the throne-festival" (Emar 385:27; cf. 386:1 [restored]; ASJ 14 49:lab.20a). Arnaud initially (AEPHER 84 [1975-76] 225) suggested that kissu might be a Hurr. word (Laroche [GLH150] lists a similar form ki-iz-zi-hi-ya, KUB XXXII50,15), but later (AEPHER 92 [1983-84] 233), he switched to a Heb. etymology, comparing the Emar form with Heb. kese3 "full moon." Fleming (Installation, 258-60, notes 219-21) considers kissu (always written ki-is-sV[-V]) a WS form of core Akk. kussu "chair, throne," from

103

OAkk. on (CAD K 587), Note that the normative Akk. word kussu (no indication of the final long vowel) occurs in Emar 150:38-39, i,id NIN.KUR Sa KU-us-si "the month of Ninkur of the throne." Durand (RA 84 [1990] 63) reads d MN.KUR sa kussi "Ninkur d'hiver, de la venue du froid," but his reading is unlikely, because Emar 13:10 mentions the same month, written logographically, ilid NIN.KUR sa GU.ZA. The lack of indication of final long vowel in writing is quite frequent at Emar. According to Fleming (ibid.), the vowel alternation, u/i, in the first syllable, is a common feature of Emar phonology, e.g., kubadu is written ki-ha-di, Emar 446:95 (see the Glossary under ku-ba-da, and Part Two, II). Note that the final long vowel is indicated in ki-is-sa-a "chair" (Emar 370:79; cf. 1.16), an Emar spelling in which the WS i replaces the core Akkadian u-vowel in the first syllable (see below). Fleming (ibid.; so Steinkeller, Third-Millennium Legal and Adminis trative Texts, 89-90) also suggests that kussu might have originally been Sem. rather than Sum., as usually is believed. The logogram GU.ZA seems a loan into Sum., since the native term for "chair" is DUR.GAR, from the root "to sit." Moreover, the a-ending in GU.ZA is a mark of the loan-words into Sum. In Fleming's view, kussu/kissu might have originated in the West of Mesopotamia, or even come from a non-Sem. language. Among the (N)WS cognates of the Emar word (root k-s-3), are Heb. kisse3 "seat of honor, throne," Aram, korse3 "chair," Ph. ks\ "throne," Ugar. ks3 "chair, throne." The Arab, form kursl "chair, base, pedestal" is a loan from Aram. Note the denominative verb karasa "to lay the foundation." ki-is-sa-a: see ki-is-sa, above. ki-is-si: see ki-is-sa, above. ki-is-si: see ki-is-sa, above. KI-iS-KUR- I ? / n. "?" »>»KI-iS-KUR? lit.: "'"Ki-iS-KUW [xxxxxxx] LUGAL KUR "&.-meat.[...]: the king of the land" (Emar 446:76'). Arnaud (Emar VI/3,425 note 76) readsKi-iS-sat, considering this form an unusual writing of *gilSu/giSsu "hip, flank," from MB on (CAD G 73); this interpretation seems unlikely. Note that the copy is not clear. The sign taken by Arnaud as KUR = sat could also be a part of either BU or §E. ki-ma-ar-tuA / k i m a r t u / n. f. s.; core Akk. kamaru "ramp" ki-ma-ar-tu, legal: SAG.KI l.KAM.MA&j-ma-ar-£«/'thefirstfrontside: aramp"(AuOrSl 55:6). Arnaud reads ki-ma-ar-tu^ "les collins," but the basis for his transla tion eludes me.

104


I suggest relating the Emar word to Akk. kamaru "to heap up, pile u p " (CAD K 112), considering it a local variant of kamaru A "(garden) wall, ramp, or similar earth construction" (CAD K 111). 3

ki-pa-u / k i p a u / ? n. m. s. "reed marsh" ki-pa-u legal: [SA]G.KI 2.KAM.MA ki-pa-u "the second front side: the reed marsh" {Emar 147:13). Arnaud 's translation "la roseliere" is supported by a SynL where kabaJu (perhaps a byform of ki-pa-u) occurs as a gloss on ap-pa-ru, e.g., ka-ba(var. -pa)-D-u : ap-pa-ru (Malku II75) "cane-brake," CAD K18; cf. core Akk. apparu (ipparu) "reed marsh, reed bed, lagoon," from OA, OB onward, a Sum. loan-word (CAD A / II179). Durand (RA 83 [1989] 173-74; 84 [1990] 63) suggests a different reading, gi5-bd-ii, considering it a variant of gabDu "hill." With respect to the differ ence in pattern of the two Emar words, Durand (RA 83 [1989] 173-74) re marks that at Mari, the form gabacu is found beside gabcum (ARMT 26 295c). Note that the value gi5 of the KI sign is questionable at Emar. Note also that the Emar term for "hill" is ga-ab-a / g a b c a / (Emar 373:104; see the Glossary under ga-ab-a). ki-pu-na-nu / k i p u n a n n u / ? n. "(a small household item?)" ki-pu-na-nu econ.: ina SA-sri 1 ki-pu-na-nu GU5KIN "in its center one golden kipunannu" (Emar 43:9). Probably the Emarite form is the same word as kipunannu, attested only in a few OA texts, "(a small household item)" (CAD K 401), of un known origin (AHw 483). ki-ra-ri / k i r a r u / ? n. "(a month name)" ki-ra-ri lit.: [ ] HS-ha-ra i-na u4-?ni ki-ra-ri "[...] IShara, on the day of kiraru" (Emar 464:2). A form kiraru "(name of a month)" occurs in a few OB Alalah texts, perhaps a foreign word, e.g., itiki-ra-ri, Wiseman, Alalakh, 40:2 (CAD K 401; AHw 483). Note the Ugar PN krr, syll. ki-ri-ri, PRU 3 34 (DLU 224). Perhaps the Emarite form is related to the WS root krr "to turn around" attested in Arab, karra (see the Glossary under ka-ak-ka-ri). kib-re-ti /kiBreti/ ? n. f. p. "(a kind of bread)" nind meS " kib-re-ti lex.: [ ] '"^^kib-re-ti (Emar 560:102'). This local term may be related to Akk. root kabaru "to be thick" (CAD K 4), denoting a kind (thick?) of bread. The Emarite form is perhaps a f. pi. noun ending in -eti like the OB word Sipretu. kir-kir-da-na /kirkirdana/ Hur.? n. "(a weapon; spear?)" kir-kir-da-na

Glossary

105

legal: u 8iSTUKUL Sa LUGAL kir-kir-da-na U-iS-su-u "And let them lift up the weapon of the king, the k." (Emar 18:19-20).

Arnaud (Emar VI/3, 30 note 19) considers kir-kir-da-na a gloss on si5TUKUL "weapon," related to Hurr. karkarni "une arme" (kar-kar-ni, KUB XXXII19 118; kir-kir-nimei, Mit. Ill 113,118), GLH137. Durand (RA 83 [1989] 177) reads kir-kir~ra/-na, which is much closer to the Hurr. form kir-kir-ni"**, comparing the Emar word with ZAG ZABAR "bronze spear" in Emar 17:5; cf. the Hurr. phrase kar-kar-ni u-ur-na-a§hi nu-u-li "spear of bronze and urnu of wood" (NABU1989/56). Fleming (Installation, 164 note 284) suggests that this word may also mean "in perpetuity," but the basis for such a translation eludes me. ku-a-ta: see ku-Du-u, below. ku-3u-u, ku-Du-u, ku-a-ta /kuû/and /ku 3 ata/WSn. "(a vessel; jar)" 0CW/Y) 1) / k u ' u / n. m. s. a) du»ku-Ju-u lit.: 1 ^ku-û-u "one &.-vessel" (Emar 369:4). b) (du^ku-Ju-u lit.: 2 ku-Du-u KA§ U.SA.A "two k. (-vessels) of second-quality beer" (Emar 369:93). econ.: [§U.]NIGIN 22 ^ku-'u-u "[to]tal: twenty-two k.-vessels" (Emar 306:11; cf. 11. 2.15.17). 2) /ku'atu/ n. f. s. ^ku-a-ta econ.: 10[xx ]duf-ku-a-ta mzu-an-na "ten[... ],one&.-vesselof Zu-Anna" (Emar 306:12). Fleming (Installation, 59,145) renders "quJu-)ars," suggesting that the Emar word might be related to the core Akk. qu "(a measuring vessel of standard capacity; a measure of capacity)," from OAkk. on, pi. quatu (CAD Q 288.; AHw 925; see also Steinkeller, Third-Millennium Legal and Administrative Texts, 54). Fleming also notes that the presence of the glot tal stop / V , and the determinative dug "vessel" are two features in which the Emar word differs from the normative Akk. counterpart, being per haps a local (WS) variant of the latter. Dietrich and Loretz (UF19 [1987] 29-31) propose a different etymology on the basis of Ugar. kw (kwt) "a recipient; a measure," e.g., 6t kwt yn "two ^-(vessels?) of wine," RS 20.10:6 (DLL7 232). Note that there is no indica tion of a glottal stop in the Ugar. form. I suggest reading / k u ' u / < *kuDaw lyu, based on an OffAram, inscrip tion including a form kDl "a certain measure of capacity." This NWS form is the closest to the Emar word since it shows a glottal stop / VNote that ku-a-ta /ku^&ta/ should be considered f. s., because of the final -a, i.e., the ace. case ending. The ultra long / a / in the s. is the result of a triphthong contraction, viz., *kuJaw lyatu > /ku D atu/. The qutal-at pat tern, on which the Emarite f. noun is based, is quite common in Semitic

106

Glossary


(Brockeimann, Grundriss, §135). Yet the form ku-a-ta might also be a dif ferent word, denoting another kind of vessel, since it is unusual to have m. and f. forms in the singular with the same meaning. ku-Du-u: see ku-Du-u, above. ku-ba-da, ku-ba-di, ku-ba-di, ku-ba-di^, ku-ba-du, ki-ba-di, kv-ba-du, kiba-da-ti /kubbadu/, /kibbadu/, and /kibbadatu/ WS v. D inf./verbal noun; core Akk. kubbudu (D) "honoring (-ceremony)" (KBD [B]) 1)/kubbadu/ a) ku-ba-da lit.: [it ki-i-me-e] ku-ba-da a-napa-ni dI§KURip-pa-Su "[(And) when] they perform the honoring (-ceremony) in front of Baclu" (Emar 369:9). ku-ba-da TUR i-na KA ""t^si-ka-na-ti a-na pa-n[i-su-nu] DU "They perform the small honoring (-ceremony) at the gate of the stelae, in fronft of them]" (Emar 373:177'). ki-i-me-e ku-ba-da GAL u-gam4-ma-ru "When they complete the great honoring (-ceremony)" (Emar 369:10b; cf. 1. 30; 373:3334.59.171'; 403:1'; 452:35'; 463:4). b) ku-ba-di econ.: LU.MES ku-ba-di "the performers of the honoring (-ceremony)" (Emar 366:8). [UR]UDU.ME$ Sa ku-ba-di "the copper (implements?) of the hon oring (-ceremony)" (Emar 368:1). lit.: ku-ba-di a-na T-na ma-da-ri-ia u a-na da-na-tluj "the honor ing (-ceremony) in my fields and in the fortresfs]" (Emar 446:55'). ku-ba-di. u-ka-ba-du "they perform the honoring (-ceremony)" (Emar 448:16'). c) ku-ba-di lit.: a-bu-Si ^TUKUL DINGIR.MES a-na ku-ba-di i-na-aS-Si "During the honoring (-ceremony), her father lifts up the weapon of the gods" (Emar 369:10a; cf. 11. 31a.63). 4 >TU.MUgEN ku-ba-di TUR "four pigeons of the small hon oring (-ceremony)" (Emar 452:45'). d) ku-ba-diu lit.: a-di ku-ba-div u-ga-ma-ru ma-am-ma e-re-Si' u-uV u-si "The cul tivator should not go out unless the honoring (-ceremony) is com pleted" (Emar 446:56'; cf. 369:31b; 448:15'; 449:4'). e) ku-ba-du lit.: [ ] u-Sa-ki-lu ku-ba-du [ ] "They fed [...]. The honoring (-ceremony) [...]" (Emar 449:7'). 2) /kibbadu/ a) ki-ba-di lit.: iiiAhal-ma: i-na U4 ki-ba-di "(in) the month of Halma: in the day< ... ,> the honoring (-ceremony)" (Emar 446:95'). b) ki'-ba-du econ.: ki-ba-du i-na UTUza-a[t-t]i-ba-ni "the honoring (-ceremony) in the city Za[tt]ibani" (Emar 368:8).

107

3) /kibbadatu/ ki-ba-da-ti lit.: U4.ME§ ki-ba-da-ti e-p[u-Su ] "The days in which [they] pe[rform] the honoring (-ceremony)" (Emar 452:14). Arnaud (Emar VI/3, passim) translates "la ceremonie," as does Zadok (AION 51 [1991] 117). Dietrich (UF 21 [1989] 79) renders "Gottesdienst." Durand and Joannes (NABU1990/70) translate LU.MES ku-ba-di (Emar 366:8), "les gens charges de donner une telle forme au metal." The editors of CAD (K 14) list kabatu (kabadu) "to become heavy," in D stem, kubbutu (kubbudu) "to honor a person (gods, parents)," but no nominal form is attested in Akk. According to Huehnergard (AOS1988), ku-ba-dV is a D infinitive/ver bal noun of quttal- formation (same pattern as the Ugar. D inf.), meaning "honoring (-ceremony)." Fleming (Installation, 168 note 291) points out that the expected double -66- for D stem is not indicated in the Emar writ ing. He also shows that at Emar the common pattern for D inf. is qattulu (e.g., qadduSu "sanctification,"gaWa6u "shaving"; see the Glossary under qa-ad-du-Si, and Part Two, III). According to Fleming, the d/t distinction is not clear in Akk, but generally the dialects of Mari, Bogazkoy, EA, Ugar., OA prefer d (kbd). The forms ki-ba-dV / k i b b a d u / , ki-ba-da-ti /kibbadati/ (f. p.) are prob ably variants of kubbadu, based on i > u triggered by the following labial; see Part Two, II. Note that Huehnergard (Ugaritic Vocabulary, 135) lists under KBD an Ugar. form / k u b u d d a t u / "honoring gift" (PRU 3 98-99:6-8); no alphabetic evidence; see also Sivan, Analysis, 238. This form may be related to the Heb. hapax legomenon kabudda "riches, valuables" (Judg 18:21). ku-ba-di: see ku-ba-da, above. ku-ba-di: see ku-ba-da, above. ku-ba-din:

see ku-ba-da, above.

ku-ba-du: see ku-ba-da, above. KU-BI-ia-nu / ? / n. "?" KU-BI-ia-nu econ.: 3 KU-BI-ia-nu GUSKIN "three ... of gold" (Emar 282:8; cf. 1. 3). legal: 2 KU-BI-ia-nu GUSKIN Sa *isBAN5UR "two ... of gold belonging to the table" (AuOrSl 97:2). Arnaud (Emar VI/3, 278) connects the Emar word with Akk. quppu "(a cage, box for silver and precious objects)," from OB on (CAD Q 307), but this etymology seems unlikely since the IA sign points to a Ill-weak root withy as R^; on the representation of / * y / at Emar, see Part Two, I. ku-bu-da, ku-bu-da-e, ku--ud-da-e /kubudda 3 u/ n. "bequest, dowry" a) ku-hu-dameS legal: a-nu-ma ku-bu-damS « x x x » "Now, the bequests « . . . » " (AuOrS1 22:2).

1U8


b) ku-bu-da-e1-™^ legal: ku-bu-da-e an-nu-ti a-na mtab-nu BAM-ti-ia ad-d[in-s]i "I have now gifvejn these bequests to my wife Abnu" (RE 8:17-18). [a]n-nu-ti a-na ku-bu-da-e""* $a dNIN-um-mi DAM-ia at-ta-din "I gave [t]hese as bequests of my wife Ba c lat-ummi" (AuOrS^ 71:17-18; d.AuOr 5 15:10-14.19.25). c) ku--ud-da-e legal: a-na ku--ud-da-e su UAlhA-ia NU TUKU] "fHe has no right] over the bequests of [my] wif[e]" (Emar 112:14; cf. 1.11; 198:7').

Arnaud (Emar VI/3, passim) translates "le douaire." Beckman (Texts from the Vicinity of Emar, 15) renders "bequest," noting that the amount of money was destined to the widows. Durand and Joannes (NABU 1990/70) note that at Mari this word is spelled ku-bu-ud-de-e or ku-bu-ut-rte1-[e], and designates a "weight-mea surement." They compare this form with another Emar word, ku-ba-di "la chose lourd," i.e., "le lingot" (cf. Arnaud: "la ceremonie"; see our Glossary under ku-ba-da). Fleming (Installation, 168 and note 293) distinguishes between ku-badi (see above) and kubuddaJu, though both terms derive from the same CommSem. root k-b-d/t, implying the notion of "heavy(ness)." Although the word is not attested in core Akk., nevertheless, its pattern is found in Akk. Von Soden (GAG §56o 34) defines the patternpurussa''- as forming the "nomina actionis" from verbal roots, and denoting a planned or regular activity, e.g., OAkk. muhurraDum "regelmassiger Empfang."

see Huehnergard, Ugaritic Vocabulary, 139-40,306: / k u p 8 u / ) , which shows that the normative Akk. term for "cap" is attested in PA texts. ku-up-pi / k u p p u / WS n. m. s. "arch, vaulted room" (KPP) ku-up-pi lit: BE ZE ku-up-pli] GAR ni-Si-it ma-li LU DIB "If the vesicle has a vaulted room (like an arch?): the carrying of the mourning coiffure will overcome the man" (Emar 669:25). The editors of CAD (K 482) list kubbu (kuppu, quppu) "foot-stool," perhaps a costly footstool, attested only at Nuzi, spelled as at Emar, kuUB-BU. I suggest relating the Emar word to a NWS (Hatra) form kpp2 "architec tural term, denoting a vaulted room or arch." Hackett (personal communication) suggests that this form might be re lated to Arab, qubbah "tent"; cf. Heb. qubba, occurring twice in N u m 25:8, as a designation for the Tabernacle. See Cross, Canaanite Myth, 55 note 43. Steinkeller (personal communication) points to a possible Akk. etymol ogy, viz., quppu "(a wicker basket or wooden chest), cage" (CAD Q 307-10).

ku--ud-da-e: see ku-bu-da, above.

ku-ur-si-il-lu / ? / Hitt. n. "cap, turban made of leather" ku-ur-Si-il-lu lex.: KUS.BAR.SIG ku-ur-Si-il-lu (Emar 548:186"). The form ku-ur-Si-il-lu occurs in a section focusing on leather or items made of leather. In line 184' we have KUS.BAR.BAR pd'-ru, where paru II, SB (Sum. loan-word) means "Haut" (AHw 836). In 1.186' KUS, the logogram for "leather," is followed by BAR.SIG. The Akk. equivalent of the logogram BAR.SIG (SIG no. 1 rather than no. 2!) is parS/sigu "Kopfbinde, Miitze," from OAkk, OB on (Sum. loan-word > Syr. barzanqa), AHw 836. Perhaps the scribe mistakenly wrote SIG for SIG, and the form ku-ur-Si-il-lu, unattested by dictionaries, refers to a cap made of leather. Probably this form is related to Hitt. {kni)kur§a- "Haut, Fell, Leder-Schild," dative-locative ^kurSi- (KUB XXXIV117,10), Friedrich, HW118.

ku-ma-ri: see ka-ma-ri, above.

kuX2-bu-[ru\. see kaA-bu-ra, above.

ku-bu-da-e: see ku-bu-da, above. ku-bu-ra: see ka-bu-ra,

above.

ku-bu-ru: see ka4-bu-ra, above. ku-bu-ru: see ka-bu-ra,

ku-ub-ru-tu:

above.

see kaA-bu-ra, above.

KU-um-Si I ? / ? "?" KU-um-Si , lit.: [ ah-ha-zu-ki su-ba-t]i4-ki KU-um-Sipa-[ag-ri a-nam-din a-na k]aSi "[After having married you, shall I give] you ... for (your) bo[dy]?" (Emar 782:8-9"). Arnaud translates "turban," considering KU-um-si a variant of kubSu "headdress, cap," from OA, OB on (CAD K 485). Note that in our text the "cap" is associated with "body," rather with the "head." Sivan (Analysis, 239) lists an Akk. Ugar. form ta&meSku-up-su (PRU6 99;

L la-aS-na-tu4 / ? / ? "?" la-aS-na-tu4 lex.: KUS.SIG la-aS-na-tut

(Emar 545:192").

The form la-a§-na-tuA occurs in a section allocated to different items made of leather. Note that the logogram complex contains KU§ "leather" and SIG "wool." la-ha-a-nu: see la-ha-nu, below.

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Glossary

la-ha-nu, la-ha-a-nu / l a h a n n u / Hitt? n. "(a bottle or pitcher)" a) la-ha-nulmS econ.: 5la-ha-nu™*ZABAR"five bronze/, (-pitchers)" (Emar 283:18). b) la-ha-a-nu lex.: LA la-ha-a-nu (Emar 537:143). The editors of CAD (L 39-40) list lahannu (lahianu) "(a bottle)," at tested only in PA texts and later Akk. documents, such as OB Alalah, EA, MA, SB, NA, Akkadogram in Bog. (DUG LA.HA.AN = la-ha-an-nu, Hh 79-79a). At Emar this container is made of bronze (ZABAR), while at Alalah (MB), the same form is followed by hurasu "gold" (Wiseman, Alalakh 390:3). Note that the first spelling is followed by the pi. marker ME§, with no indication of consonant doubling. The extra vowel -a- in la-ha-a-nu may indicate the double consonant / - n n - / , although the consonantal gemina tion represented by an extra vowel is a rare practice at Emar; see Seminara, L'accadico di Emar, 101-2. Note the Hitt. lahanni- "(a bottle or pitcher often made of gold or sil ver)," from Middle Hittite; only in Hurr. festivals /rituals; probably a Kulturwort (CHD 3 6); cf. Friedrich, HW124.

NWS (OffAram.) lJm2, word of unknown mng., perhaps "people, nation??"; cf. llmu C (IPmu) "family, clan," a WS word (CAD L 198). Note that the glottal stop / V is indicated with a 3 -sign in those ex amples where this word of gi/Z-formation is surprisingly preceded by the det. d. Whether Hi-P-mi is a DN, associated with the city of Sartu, or a com mon noun meaning "(deified?) people, citizens" of a city, is hard to know.

la'-hu /lahhu-/ Hitt. n. "(a vessel)" la'-hu ' lex.: ZA.[ /[X. X.]SA [X.X.JX : la'-hu / la-hu (Emar 545:411'). The logogram ZA.A.HUM corresponds to the Akk. word Sahu (sahu, SThu, sihu) "(a drinking or cooking vessel, usually of metal)," from OAkk., OB on (CAD 5/1105-6). The Emarite form might be a loan-word from Hitt., i.e., lahhu- "(a ves sel)," New Hitt. < lah(h)u- "to pour (liquids)" (CHD 3 13-14)"." li-iD-mi, li-im / h ° m u / WS n. m. s. "people" (L?M) a) Hi-P-mi lit.: [a-na\ Hi-P-mi sar-ta KI.MIN "[tol the people of Sartu, ditto" (Emar 373:163'). econ./lit.: [dUTU Sa E.GA]L-/j Hi-P-mi Sar-ta "[Santas' of the pala]ce; the people of Sartu" (Emar 378:15). b) li-im legal: a-nu-ma SES.MES mu-ti-ia zi-i-zu ha-az-ru li-im A.SA.MES a-na Eia mim-mu-ia la-a i-ra-gu-ma "Now, my brothers-in-law divided (the inheritance and) distributed (shares). The people of the fields should raise no claim against my house (and) my goods" (Emar 213:6-8; cf. 30:31; 180:19; 185:17; AuOr 5 14:14; RA 77 3:19; 4:13). Arnaud translates li-im "le voisin," and considers Hi-P-mi a DN, "Lfmu." Beckman (Texts from the Vicinity of Emar, 61) renders li-im A. SA in RE 39:19 by "regional clan." Huehnergard (RA 77 [1983] 43 note 148) translates "people," relating this form to Heb. ldDom, laD6m "people," Ugar. Urn, limm "people, tribe,"

111

li-im: see li-P-mi, above. li-KI-IS / ? / ? " ? " U-KI-IS legal: i-na-an-na mba-ba A.SA.MES mi-ri-Sa u ^HASHUR.KUR.RA/i-ZTIS Sa maku-la-ti HA.LA-SM Sa dU-EN §E§>-Su ma-la it-ti 3E3-SU DUMU.MES im-ma-ri i-kaS-Sa-ad-su a-na ma-h i-dKUR DUMU dKURGAL it-ta-din "Now, Baba has given to Ahl-Dagan, son of DaganKabar, the cultivated lands and the apricot-trees ... of the city Kulati, (as) a share of inheritance of Baclu-belu, his brother, as far as it reaches his brother (and) the sons of Immaru" (Emar 116:3-7). The logogram HA§HUR.KUR.RA corresponds to Akk. armannu (for eign word, Mari, SB) "a tree and the aromatic substance obtained from it," CAD A/II 291. lu-u-na-ab-bi, tu-na-ab-bi, tii-na-bi, tu'-nab-bi, na-bi-i, mu-na-bi-ia-ti, muxna-bi-a-ti, mux-nab-bi-[a-ti], mux-nab-bi-ia-[ti]/lunabbi/, /lunabbi/, / n a b i / , and /munabbiatu/ WS v. "to invoke, call upon" (NBD) 1) /lunabbi/ D jussive 1 c. s. lu-u-na-ab-bi legal: a-na [ ] DINGIR.ME§-/a w ml-ti7-ia lu-u-na-ab-bi "To [ ] I may call upon my gods and my dead" (Emar 185:3'). 2) /tunabbi/ D jussive 3 f. s. a) tu-na-ab-bi legal: DINGIR.ME§-ia it mi-ti7-ia lu-u tu-na-ab-bi "She may call upon my gods and my dead" (RA 77 2:11-12). b) tii-na-bi legal: DINGIR.ME§-/a ic mi-ti7-ia rlu*-u tu-na-bi "She may call upon my gods and my dead" (RA 771:8). c) tu'-nab-bi legal: DINGIR.ME§-m HS^-tldr^-ia] lu-u tu'-nab-bi-mi "She may call upon my gods (and) [my] go[ddesses]" (AuOr 5 13:7). Durand (NABU1989/112) proposes two corrections to the Emar texts published by Arnaud. First, he divides the form lu-u-na-ab-bi (Emar 185:3) into two words, lu~u and tu'-nab'-bi. Second, he reads tu'-nab-bi (AuOr 5 13:7), where Arnaud has a G durative, ta-nab-bi. Here, all the examples listed above look the same, / t u n a b b i / "she may call upon," D jussive 3 f. s. Durand notes also that a religious connotation, related to nabu, is attested already in the Amorite period ("Apel par la divinite d ' u n homme qu'il veut charger d'une mission"); cf. the gate name "Dagan-bel-nabi-ilsi" = "Dagan-Lord-of-the Prophets spoke" (Emar 140:1).

112

WEST SEMITIC VOCABULARY IN THE AKKADIAN TEXTS FROM MMAR

According to Huehnergard (RA 77 [1983] 27-28 and note 29), the use of the D (unattested in Akk) for nabu might be compared to unique or rare D verbs found in Akk. texts from Ugarit, e.g., li-ra-hi-is-Su "may (Adad) in undate him" PRU3 76 a:9,13; li-ra-si-ip-Su-nu "he will repair them" PRU 3 125:12. He also remarks that even the use of this verb without Sumu "name" for "to invoke, call upon" is quite peculiar, pointing to a local idiom (see Fleming, CBQ 55 [1993] 220). 3) /nabi/ G act. ptcpl. m. p.; "those who invoke (the deity); prophets" mmci na-bi-i lit: [i-na u -m]i ina E [(i-meSna-bi-i u-[ x x ]-x "[on the da]y, in the house of the prophets . [ .. ]" (Emar 387:11, text F). The Emarite form K,mcma-bi-i, attested in text F of Emar 387:11 (vs. J text, i-na E miS-ha-ra 2 UDU §a-a-Su-nu), and the Mari phrase l"na-bi-imei ha-nameS {ARM 26 no. 2167) are two Syrian second-millennium attestations of this word denoting a religious group of people, involved, at Mari at least, in divination (note the presence oina-bi-i besides barum "diviner"). Note that the Mari form is followed by a gentilic, w Aa-na meS "Haneans," which probably points to a WS origin of this form (Fleming, CBQ 55 [1993] 219). Albright (From the Stone Age to Christianity, 231-32) related the Heb. nabV, understood as a passive participle "one called by God, prophet," to the Akk. root nabu "to name, call upon" (CAD N / I 32-39). Other scholars consider the Heb. form an active participle "proclaimer, spokesman." Ac cording to Fleming (ibid., 221), nabu and munabbiatu are both active par ticiple (G and D, respectively), meaning "those who invoke the deity in prayer, blessing, divinatory/oracular inquiry." He shows that the pattern qatil in Heb. is used not only for passive participles, but also, in some cases, for active participles, e.g., paqid "overseer," parts "violent, robber." Yet Huehnergard (Eretz-Israel 26 [1999] 88-93) notes that nabi", like paqtd, is originally passive, as are all Sem. qatil- forms. The Heb. verb nabaD is a denominative formation, meaning "to prophesy," attested only in Niph. and Hithp., hence its minor importance for the etymology of nabV "prophet." Note that nabu I munabbiatu is the only religious group associated with Khara at Emar. Note also that, though the verb nabu "to name, to call upon" is attested in Akk., the special meaning of nabu, "the one who in vokes a deity; prophet," as a religious function, is perhaps of WS (Syrian?) origin; see Fleming, ibid., 218. 4) /munabbiatu/ D act. ptcpl. f. p. "those (females) who invoke (the deity); proph etesses" a) '™meimu-na-bi-ia-ti lit.: mimtimu-na-bi-ia-ti "the prophetesses" (Emar 406:5'). b) mu%-na-bi-a-ti lit.: HS-ha-ra Sa mux-na-bi-a-ti "Khara of the prophetesses" (Emar 379:11-12). c) imi™amux-nab-bi-[a-ti] lit.: *1GI mEN-dKUR DUMU [xxx}x mu-nab-bi- [a-ti] "Witness: Belu-

Glossary

113

Dagan, son of ... the prophetestses]" (Emar 112:23). econ. /lit.: HS-ha-ra sa mim^muy-nab-b [i-a-ti] "Khara of the prophetefsses]" (Emar~383:W). d) mi"KSmux-nab-bi-ia-lti] lit.: a-na HS-ha-ra Sa mLmtimu^nab-bi-ia-[ti KI.MIN] "to Bhara of the prophetess[es, ditto]" (Emar 373:97'). Tsukimoto (AJBI15 [1989] 3-24) reads anabbiatu as a pi. of anabbiu. Note that all forms listed above, but the first (written with the MU sign), show the A-sign in the initial position. According to von Soden (NABU 1987/46), the A sign should be read here mu^ since a form *anabbltu is not attested in Sem., hence the reading mux-ndb-bi-ia-ti. The same value of the A sign is also required for A-palli-la = mux-pal-li-la (see the Glossary under mu -pa-li-la). Von Soden sug gests that the new value mux may be related to mil "water," the Akk. equiva lent of the Sumerogram A. Von Soden (ibid.) notes two groups of lamentation (female) function ary at Emar, i.e., noggagtu < naggagtu (Emar 369:48; 370:14; 385:6; 388:3; 421:4), and munabbiatu, attested only in plural (for examples, see above). According to Fleming (CBQ 55 [1993] 220), munabbiatu is a D active par ticiple, f. p., from nabu, denoting religious (female) personnel, in the ser vice of Khara at Emar, whose main function was to invoke the deity by different means such as prayer, divination, oracular inquiry (see above under / n a b i / ) . Note that at Mari only the males (lina-bi-imeS) are attested. Another interpretation of the Emar word relies on the connection with the Akk. root nabu B "to wail, lament," OB, SB, (CAD N / I 39: D stem is also attested!), hence munabbiatu designates "lamentation priestesses" (so von Soden, NABU 1987/46; Fleming, CBQ 55 [1993] 221 note 22). Fleming (JAOS 113 [1993] 175-83) points out that the Emarite forms nabu and munabbiatu are the earliest attested with the (alleged) meaning "prophet" as in biblical Heb. nabiD "prophet."

M ma-AD-ri-lG-tuA / ? / n. "(a device for drawing water?)" ma-AD-ri-IG-tu^ lex.: [ x-] kul-mit-tui: ma-AD-ri-IG-tu4 (Emar 545:471'). Arnaud reads kul-be-tu^, but the BE sign might also have the mit or bat values. The editors of CAD (K 526) list kulmittu (or kulbattu) "(a jar)," NB; cf. AHw 504: of uknown origin. Perhaps this word itself is a non-Akk. form, given its late attestation. Note perhaps a similar Hebrew form qlm (or qln), of uncertain meaning, inscribed on a storage jar, which could designate the jar itself. Note that the text of the section on which this gloss occurs is very dam aged. Perhaps x ] x up-pu in 1.470' should be read as one word, viz., uppu I "Rohre, Tulle, Hulse" (AHw 1424). This reading is supported by two terms

114


found in the previous section, viz., Zl.W.QU'zi-ri-qu (1.467'),zirlqu "(primi tive apparatus for drawing water for irrigation)" (CAD Z134); GU.ZT.RI.QU §[um-]ma-nu (1. 468'), Summannu A "rope, tethering rope; as a part of wa ter-hoisting device" (CAD S/III279-80). I am unable to find a root d/t/t-r-k/g/q, from which the form ma-ADri-IG-tu¥ a maqtilt-noun, probably denoting a device for drawing water, might derive. Note, however, the Arab, root daraja "to move or bring (some thing) gradually closer." Civil (personal communication) suggests a connection with the Sem. root *d-r-q from which Akk. ziriqu derives (cf. Heb. zaraq "to toss, scat ter"; mizraq "a vessel for tossing a liquid"). Yet at Emar the reflex of the PS consonant / * 5 / is / z / rather than / d / (e.g.,zu [*d], za-bi-hu \*d-b-h],zuuk-ra [*d-k-r\); see Part Two, I. ma-AD-ru-u / ? / n. "(a garment)" ^ma-AD-ru-u econ.: 1 ^ma-AD-ru-u "one m. -garment" (Emar 285:15). [ x ] 3 \ti's]ma-AD-ru-[u] "[. ] three m.(-garments)" (Emar 296:11). This maqtil-/maqtalnoun might derive from a WS root d-r-c attested in Eth. dar* I "coat of mail, breastplate," Arab. dirc- "armor plate." ma-ag-gu / m a g g u / n.; core Akk. mangu "(a plant)" ma-ag-gu lex.: ti IN.NU ma-ag-gu (Emar 537:246). The logogram string IN.NU corresponds to Akk. tibnu "straw," OB (AHw 1354-55), which actually occurs in 1. 244, IN ti-ib-nu. The form qaqu-lu (= N]AGA) found in 1. 245 is Akk. qaqqullu "(a plant)" MB, SB, NB (CAD Q 124). In this context, the form ma-ag-gu may be the same word as SB mangu B (mannagu) "(an alkaline plant)" (CAD M/1211: often listed with qa-qulu), but showing assimilation of -n to -gg-, and a different logogram, IN.NU, instead of common U.NAGA. ma-AG-RI-tui / ? / ? "?" ma-AG-RI-tu. 4

legal: ZAG-Su ma-rV-tu4: ma-AG-RI-tu4 "On its right side: a garden: ... " (ASJ1211:4). Tsukimoto (ASJ 12 [1990] 200 note 1) equates ma-ag-ri-tut with the core Akk. word magrattu "grain storage place, threshing-floor," OB (Elam, Diyala), Nuzi (CAD M /146). This word might also be a noun of maqti/al- formation, from a root *g/k/q-r-x, more probably from the WS root k-r-y "to dig," denoting a place of digging, a garden(?). On the meaning of ma-rP-tu4 "garden," see the Glossary s.v. ma-ah-Sa-QU / ? / n. "(a garment)" '^ma-ah-Sa-QU

Glossary

115

legal: 1 i&sma-ah-Sa-QU "one m.-garment" (ASJ 14 44:15). ma-al-lu-ki, ma-al-lu-ku / m a l l u k u / WSv. D v b noun/inf. "installation, enthronement" (MLK) a) ma-al-lu-ki lit.: i-na u-mi qa-ad-du-Si Sa ma-al-lu-ki DINGIR.MES "me-tnargldb-bi u-ul i-n]a-ta-la "On the day of sanctification of the installation, [she should not conjtemplate a[ny] of the Emar gods" (Emar 369:22). b) ma-al-lu-ku lit.: i-na Sa-ni-i u4-mi ma-al-lu-ku Sa NIN.DINGIR 1 GU4 [6 UDU.HI.A a-na dl§KUR SISKUR] "On the next day: the installation of the entupriestess; [they sacrifice] one ox [(and) six sheep to Baclu]" (Emar 369:29; cf. 370:20'). [i-n]a U4 2.KAM Sa EZEN ma-al{-l\u-ku ™tsi-ka-na i-na u-ri so E [ ] v-Sak-kdn-nu "On the second day of the festival: the installation; they set a stela on the roof of the temple of [... ]" (Emar 370:41'-42'). Note that Fleming (Installation, 182 note 332) reads ma-lu-ki' [ ] in the small fragment Emar 407:1, where Arnaud (Emar VI/3, ad loc.) has only a string of two readable signs, viz., [ ]-ma lux[ ]. Arnaud (Emar VI/3, ad loc.) translates this word "l'intronisation," whereas Dietrich (UF 21 [1989] 80,93) renders "Einsetzung." Fleming notes (Installation, 66, 182 and note 333) that malluku "in stallation," an infinitival noun at Emar, is used only in reference to the in stallation of entu-priestess and ma3 c an{u-priestess. A verb malaku A, only in the G and Gt stems, meaning "to give advice; to deliberate; to care for somebody," is attested in Akk. from OAkk on (CAD M/1154-58). Yet, the context requires a different meaning, "to install, appoint, put in office." A root m-l-k meaning "to rule; to be a king" (G), "to make a king; to enthrone" (D/C) is well documented in WS, viz., Ugar. mlk G "to rule," D "to enthrone," n. mlk I "king" (DLU 275-76); for the syllabic evidence, the Akkadianized imallik (i-ma-li-ik, PRU 3 134-35:16), G, "to have author ity," see Huehnergard, Ugaritic Vocabulary, 147; AHw 594: malaku III (< Ugar., Can. mlk) "herrschen, verfugen iiber," Ugar.; see CAD M/1158; Sivan, Analysis, 179-80; NWS (Ph., Pun., Heb., Mo., Samal, OffAram., Old Aram.) mlk1 "to reign," D "to make a king," Eth. malaka "to own, have dominion," Arab, malaka "to dominate," Sab. mlk "to become king," Heb. G malak "to be king," C "to make king," Aram, malak "to rule." With respect to the form, ma-al-lu-kVis probably an Assyrian D inf./ vb. nounparrus-, vs. Babyl. purrus- (von Soden, GAG §55n 22a); see the Glossary under qa-ad-du-Si, and Part Two, III. ma-al-lu-ku:

see ma-al-lu-ki,

above.

ma-am-ru / ? / n. "(a garment)" '^ma-am-ru legal: 1 ^ma-am-ru (ASJ 14 44:15).

116


Glossary

ma-as-ha-ra-ta /masgaratu/ WS n. f. s. "youth, childhood" (SdJR) ma-as-ha-ra-ta lex": MIN (=SA.TAM) NAM.DUMU.A.NI MIN (= SA.TAM) ma-ru-ut-tiSu : zu ma-as-ha-ra-ta-Su (Emar 602:105'). Arnaud reads ma-az-ha~ra~ta-8u. The logogram SA.TAM corresponds to Akk. Satamrnu "accountant, clerk, chief temple administrator," from OB on, Sumerian loan-word (CAD S/II185-92). The first component of the gloss zu ma-as-ha-ra-ta-su, zu / S u / , is prob ably a reflex of the PS determinative-relative pronoun /*5u/ "the one of /who," attested in Arab., Ugar., Heb. (poetic); see the Glossary under zu. I s u g g e s t c o n s i d e r i n g the form ma-as-ha-ra-ta a NWS word /masgaratu/ from the PS root s-g-r "to be small, young." Note that etymo logical / * g / is indicated at Emar with H-signs. See Part Two, I. Note that the Emar word might be also a variant of Akk. mesherutu (mesharutu) "youth, childhood," attested only in SB (CAD M / I I 36-37), from the root seheru "to become small; to be a minor" (CAD S 120-24). The vowel a for the expected genitive i could be an indication of a diptotic case system in use at Emar (see Part Two, III). The whole phrase may mean "the one (who deals with the matters) of youth." Note that a similar correspondence, ina ma-ru-ti-isu : ina se-he-ri-§u "during his childhood = when he was young," is found in an unpublished fragment from Izb u Commentary, courtesy of W. G. Lambert (CAD S121).

Dietrich (UF21 [1989] 79) has ma8Dartu "ein Priesterin." Fleming (Installation, 98-99) connects this form to the Akk. root SaDaru "to conquer," attested in OAkk., OB, Mari (CAD §/12), conferring on the title mascartu a certain military significance. Yet, if Leslau's assumption (Dictionary, 481) that Akk. SaDaru is related to Eth. sacara "to remove; to destroy," and Arab. Oaâra "to break," all going back to CommSem. root 9-g-r, proves correct, one would expect a writing such as *ma§-ha-ar-tV, since etymological / * g / is indicated in Akk. with the H-signs, rather than by a broken writing. I suggest relating the Emarite form to the Ugar. root 6>cr "to arrange, prepare (the table)" (DLU 483), found in a mythological poem describing a banquet in honor of Baal. Gray (UF 11 [1979] 318-19) translates 11. 21-22 tOcr. ksat. Imhr I 8cr. Qlhnt. Isbim "She arranges seats for the warriors, dressing tables for the soldiers." Note that Lipiriski (UF 2 [1970] 78-79) renders the same verb 6cr with "decouper" because of its parallel wiihybrd (1. 6); cf. Heb. parad "to divide." If my interpretation is correct, then the Emar word mascartu, a noun of maqtalt- formation, designates a second-class priestess, coming after the ento-priestess, as a sort of deaconess, whose main function was serving at the cultic banquets; see Pentiuc, JNES 58 (1999) 96.

ma-aS-[ar-ti]: see ma-aS-ar-tu^

below.

ma-aS-ar-tu^, ma-a§-[ar-ti], ma8-ar-ti, ma§-ar-tui / m a 8 c a r t u / WSn. f. s. "(a priestess)" (8CR) a) mima-as-ar-tu4 lit.: NIN.DINGIR ma-hi-ri-tu4 NIN.DINGIR Sa dKUR EN Su-u-mi mimaaS-ar-tu4 LUGAL KUR mue-mar [it LUGAL S]a ^Sa-tap-pi "The former entu-priestess, the entu-priestess of Dagan, lord of Sumi, the maScartu (-priestess), the king of the land of Emar [and the king o]f Satappi" (Emar 369:55). b) mima-aS-[ar-ti] lit.: ]-Si sa mima-a$-[ar-ti] "..] . of the maSc[artu] (-priestess)" (Emar 432:3'). c) (mi)maS-ar-ti legal.: IGI mzu-an-na k'qa-ba-ru DUMU maS-ar-ti "Witness: Zil-Anna, the q. -man, the son of the maScartu (-priestess)" (Emar 124:25-26; cf. 276:6; 286:19'; 369:16; 370:5'.21'.31'.32,.33'.36,.47'.51.53,.59'. 60'.63'.69'.78'. 110M16; 432:3'; 446:91'; AuOrSx 80:19). d) mima$-ar-tu4 lit.: t x x x ] m'maS-ar-tu4 ma-h[i-r]i-tuA "[ ... ] the fo[r]mer maScartu (-priestess)" (Emar 370:34'; cf. 370:103'.108'.113'; 399:4'). Arnaud (AuOrS^ ad loc.) renders "la pretresse-maS c arto," relating the Emar word to *scr "hair," hence his interpretation "(pretresse) aux cheveaux longs et flottants."

117

ma-aS-ir-ta /mas°irtu/ WS n. f. s."(a kind of vessel)" (S^R) ma-aS-ir-ta lit: 70 ""^"^hu-uk-ku 70 ma-aS-ir-ta a-na pa-ni-Su-nu i-Sak-ka-nu "They place seventy A.-breads (and) seventy m. (-vessels) in front of them" (Emar 385:34). 70n'"'l!'"'"-'shu-uk'-ku 70 ma-aS-ir-ta UZU.MES a-na pa-ni-Su-nu i-Sakka-nu "They place seventy h.-breads (and) seventy m.(-vessels) with meat in front of them" (ASJ14 49:12b). Both renderings, "soixante-dix parts de viande" (Arnaud, Emar VI/3, ad loc), and "70 pieces of cut" (Tsukimoto, ASJ 14 [1992] 303) rely on Aram. $3car "to apportion, estimate"; cf. Heb. Saâr "measure." Fleming (Installation, 236,262: personal communication with Lipinski) compares this form with Ugar. §Jir and Ph. SJr, meaning "meat (for offer ing)." Huehnergard (AOS1988; personal communication) offers two new pos sible etymologies, relating the Emar word either to Ugar. 0 c r "to arrange, prepare (the table)" (DLU 483; see the Glossary under ma-aS-ar-tu4), or to Heb. miSêret "(a household vessel)." If the latter interpretation is correct, then the form ma§Dirtu denotes a household vessel, probably for keeping/ serving the meat, as suggested by the second text cited above, where this form is followed by the logogram UZU.MES "meat." ma-da-ri / m a d a m / WS n. m. s. "field" (MDR) ma-da-ri lit.: ku-ba-di a-na i-na ma-da-ri-ia u a-na da-na-t[u4] u'-ka-ba-du "They

118


Glossary

perform an honoring (-ceremony) in my field and in the fortresfs]" {Emar 446:55'). Arnaud translates "le champ." I suggest relating the Emar word to a WS root, m-d-r, attested in Eth. madr "earth, field, country, district," Arab, madar- "clods of earth," Sab. mdr "territory, ground," Syr. medra "a clod, lump of earth." Von Soden (AHw 651) lists midru I (related to Eth. madr "Land, Erde") "eine Art land," OA, SB, Ugar. A similar interpretation is found in Zadok (AION 51 [1991] 117), who suggests connecting this form with Post-biblical Heb. mdr "earth" and OB Mari madaru (OA midru). Note that OA, SB, Syr., and perhaps Eth.(*u, i > a), show a qitl- pattern, while OB Mari, Arab, and Emar exhibit a qatal- formation. Akk. and Syr. *qitlnouns often reflect a PS *qatal- pattern (Fox, Noun Patterns, 275-76 and note 4,290,324). Thus, the original form of this word was probably *madar-. Fleming (private communication) divides the words in the text listed above differently, reading a-na rta(?)1-ma da-ri-ia u a-na da-na x-[(-x?)], "by lasting oath(?) and ...."

Huehnergard (personal communication) suggests relating the Emarite form to the Akk. root mahdru "to accept, take; to collect a liquid in a con tainer" (CAD M/150-59), denoting "(a kind of receptacle/vessel)." This word may be a noun of qattalformation, if we consider von Soden's (GAG 55m 19a o23a) distinction concerning the qattal- pattern, i.e., qattal- in adjectives vs. qattal- in substantives; see also Fox, Noun Patterns, 512-13.

ma-gu6-ru, ma-gur-ru, ma-gur-ru / m a G u r r u / ? n. "(a kind of bread)" a) "'"^ma-gu^ru lit.: 1 nindama-^Mg-rw "one m. -bread" {Emar 460:21'; cf. 11.17'.28'). ninda b) ma-gur-ru lit.: 12 ""^ma-gur-ru "twelve m. -breads" (Emar 434:7; cf. 393:25; 435:3'; 437:10; 472:77). c) ma-guru-ru econ.: 20 ma-gur-ru "twenty m. (-breads)" (Emar 318:4). The pattern of this form, parussu, is widely represented in Akk. (von Soden, GAG §55p 28a). It may be a maqull- form from a geminate root g/k Iq-r-r, though such forms are very rare. ma-gur-ru: see ma-gus-ru, above. ma-gurl6-ru: see ma-guB-ru, above. ma-ha-ri, ma-ha-ru, mah-ha-ru, mah-ha-ru / m a h h a r u / n. m. s. "(a re ceptacle/vessel)" a) ^ma-ha-ri lit.: 1 TA.AM ^ma-ha-ri KAS.ME §E i-laq-qu-u "Each time, they receive one m. -vessel with barley-beer" (Emar 369:18; cf. 1. 57; 385:17). b) ^ma-ha-ru lit.: 1 ^ma-ha-ru KAS "one m.-vessel with beer" (Emar 393:19; cf. 1. 3; 460:5). c) du&mah-ha-ru lit.: 1 ^mah-ha-ru KA.S.SE 1 ^mah-ha-ru KAS.GESTIN "one m. -vessel with barley-beer; one m. -vessel with wine" (Emar 452:43'; cf. 1. 49'). d) ^mah-ha-ru lit.: 1 ^mah-ha-ru KAS.GESTIN "one m.-vessel with wine" (Emar 369:50).

119

ma-ha-ru: see ma-ha-ri, above. ma-hi-ri-i, ma-hi-ri-tu4 / m a h i r u / and /mahirltu/ adj.; core Akk. mahru/ mahrltu "next" 1) /mahiri/ m. s. ma-hi-ri-i econ.: i-na u4-mi ma-hi-ri-i "on the next day (tomorrow)" (Emar 327:1516). 2) /mahirltu/ f. s. ma-hi-ri-tui lit.: NIN.DINGIR ma-hi-ri-tu4 NIN.DINGIR 8a dKUR EN Su-u-mi m'maaS-ar-tu4 LUGAL KUR "™e-mar [u LUGAL S]a »'u$a-tap-pi "The former erafu-priestess, the e«to-priestess of Dagan, lord of Sumi, the mascartu (-priestess), the king of the land of Emar [and the king o]f Satappi" (Emar 369:55). Arnaud translates in the first case "le jour suivant." The normative Akk. form for "first, next, future" is mahru, fern, mahrltu, from OB, MA on (CAD M/1108-14). The Emarite forms ma-hi-ri-i, ma-hiri-tu4 may be local variants of core Akk. mahru, and early attestations of anaptyxis, a common phenomenon in NA. Note the similar writing ma-hiru-u found in a NA text (LKA 62 r. 9). ma-hi-ru 111 ptcpl. ? "?" ma-hi-ru lex.: GU.DA: [ / GUDA4 lpa]-Si-Su : ma-hi-ru (Emar 602:271). The gloss ma-hi-ru might be related to mahdru "to accept, approach; to pray to a deity," and mahiru "one who can face a deity" (CAD M / 1 5 0 51; 99-101). If this interpretation is correct, then the Emarite form is an ap proximate rendering of the core Akk. pas73« "Gesalbter, ein Priester," from OAkk., OB on (AHw 845). ma-ri1-tu41 ma-T-tu.

? / n. "?" 4

legal: ZAG-Su ma-rP-tu4: ma-AG-RI-tu4 "(On) its right side: a garden:... " (ASJUIVA). According to Tsukimoto (ASJ 12 [1990] 200 note 1), ma-AG-RI-tu4 is the same word as core Akk. magrattu "grain storage place, threshing-floor," OB (Elam, Diyala), Nuzi (CAD M / I 46). See the Glossary under ma-AGRI-tu4, however, for a different interpretation. Tsukimoto (ibid.) also suggests connecting the Emarite form ma-rP-tu4

120

Glossary


with the NB word rnaJttu /ma3Itatu, twice attested in the Alalah texts, meaning "Garten?" (AHw 587; see CAD M/1116). Perhaps these words are related to Hitt. mai-, miya- "to bloom" (Friedrich, HW 132,142). ma-KI-ia-ti / ? / n. f. ? "?" ma-KI-ia-ti lit.: it KUS.HI.A ma-KI-ia-ti wMA§.$U.GID. "and the skins ...: the diviner" (Emar 446:44). Arnaud reads KUS.HI.A ma-qi-ia-ti and translates "les peaux des offrandes (reviennent au) devin," implicitly relating the syllabic writing to the Akk. root naqu "to pour out as a libation; to sacrifice" (CAD N / I 33641), n. maqqltu, pi. maqqiatu "libation, offering" (CAD M / I 253). Yet the normative Akk. noun refers to offerings (libations) of wine or other liq uids. Note the presence of the verb naqu (D) in the same text (1.33; cf. 1.42): -qe'-ti u-na-qu "they offer offerings (libations)." Note, however, that after collation, Fleming (private communication) reads LAM(?)-TI u-naqu (1. 33) and ni-bi-8u-nu rqa?-du GAB.MES u-na-q[l] (1.42). Probably ma-KI-ia-ti is an example of semantic shift. When preceded by the det. kuS"skin, leather," this core Akk. word refers to an animal sacri fice consisting of its skin. ma-la-hu /mal(l)ahu/ n. "(a tool used in plucking?)" ma-la-hu lex.: SIL.LA.UMBIN mu-mar-ri-tui / mu-mar-ri-tu^ : ma-la-hu (Emar 545:522'). The editors of CAD (M/II196) list mumarrltu (mumerrltu, namrltu) "(a scraping or combing tool)," < aril. See the Glossary under mu-mar-ri-tu4. The form ma-la-hu seems to be the Emarite gloss on mumarrltu. I suggest relating this form to the CommSem. root m-l-h, attested in Akk. (OA, MB, SB, NA, NB) malahu "to remove" (CAD M / I 152-53; cf. AHw 593; the Akk. root should be related to the Aram, and Eth. forms), Heb. malah "to tear away" (Niph.: "to be dispersed in fragments"), Arab. malaha "to pull out, extract," Eth. malha "to tear out, pluck out"; note Aram. mdlag "to pluck." If this etymology is correct, then the Emar word would be a noun of qat(t)dl- formation, denoting a tool used in plucking or re moving, or something close in meaning to the PA form mu-mar-ri-tu . ma-li-ti, ma-li-tu, ma-li-tu^ / m a l P t u / WS n. f. s. "artificial terrace" (MLD) a) ma-li-ti * legal: A.SA ma-la ma-su-u i-na ma-li-ti Sa D U M U . M E S Si-ih-ha "A field, as far as it extends, on the artificial terrace of the sons of Sihhu" (Emar 138:1; ci.ASJ 10 F:l; ASJ14 43:4.10-11; AuOrS, 3:9). b) ma-li-tu legal: DU6-Za! ma-la ma-su-u US.SA.DU AN.TA A.SA ma-li-tu "A hill, as far as extends, (on) the upper side: the artificial terrace" (AuOrS. 15:1— 2). c) ma-li-tu

121

legal: A.SA i-na muh-hi ma-li-tu4 Sa nmMe-qar "Afield on the artificial ter race of the city Eqar" (Emar 137:22; cf. 11. 25.26; 168:24'.27). Arnaud reads ma-li-tV "le hauteur," relating the Emar word to the root c -l-y "to go up, ascend," hence another possible translation "le plateau" (AuOrSv 11). Tsukimoto (ASJ 10 ad loc.) transliterates ba-li-ti "reservoir/ Wasserteich"; cf. balittu "reservoir," attested atMari (CAD B 63). The same reading is found in Durand (RA 84 [1990] 60), who translates A.SA i-na muh-hi ba'-li-ti (Emar 137:22) "Champ qui se trouve face au meandre mort." Zadok (AION 51 [1991] 117) notes that ma-li-tu4 is a topographical fea ture, perhaps a forerunner of the Aram, form mlwyt (mdloyata) "place of drawing water, well" or Heb. milleCH "fullness" > "pool," rather than "bor der, rim"; see Robert and Tournay, Le Cantique des Cantiques, 214, who render mPt "ocean" < "ce qui est rernplit"; cf. Pope, Song of Songs, 538, who translates mPt "pool" < "fullness." I suggest relating ma-li-tV to a NWS word found in a Hatra inscription, ml\ "artificial terrace" (Steiner, BASOR 276 [1989] 15) or "ditch" (Aggoula, Syria 64 [1987] 93); cf. OSA tmV "to fill (of a wall)" (Biella, Dictionary, 276); Heb. GN millbD "Millo," a terrace structure in Jerusalem. Perhaps these forms, OSA, Heb., Hatra, and Emar (a fem. noun!), are connected to the CommSem. root m-l-D "to fill." Note that the glottal stop is not represented in the Emar form. ma-li-tu: see ma-li-ti, above. ma-li-tu^. see ma-li-ti, above. ma-lik-ke-nu /malikkenu/ n. "(name of the second month at Mari)" kid ma-lik-ke-nu legal: ^ma-lik-ke-nu (ASJ 13 34:12). Tsukimoto (ASJ 13 [1991] 299-300) connects this form with malkanu "name of the second month at Mari," attested at Mari, iilma-al-ka-nim (CAD M / I 166). Note the difference in pattern, qatill- + -enu < *anu (Emar) vs. qatl- + -anu (Mari). Huehnergard (personal communication) points out that the form malikkenu is not the only example at Emar showing an *a > e vowel shift (see Part Two, II). He also raises the question whether this form is actually d malik-kinu—"(god) Malik is just"—a kind of hypercorrection at Emar. ma-QAR-[ / ? / n. "(a garment)" ^ma-QAR-l econ.: 1 «*ma-QAR-[ (Emar 301:10'). ma-sa-[nu] / ? / ? "(an object)" ma-sa-[nu] lex.: KUg.E.SfRJB Se-nu ma-sa-lnu] (Emar 548:116).

122

Steinkeller (personal communication) identifies this form with Akk. maSdnu "ein Gegenstand aus Bronze, Silber oder Gold" (AHw 624). D

ma-sa-ru /ma saru/ WS n. m. s. "belt, girdle" PSR) ma-sa-ru econ.: 1 ma-sa-ru ZAB[AR] "one bronfze] girdle" (Emar 290:4). Arnaud leaves this form untranslated. Durand (RA 84 [1990] 82) suggests that ma-sa-ru ZAB[AR] corresponds to the logogram complex IB .LA ZABAR "one bronze belt" found in a simi lar sequence, between GAL ZABAR "large vessel of bronze" and siSBAN "bow" (Emar 285:6). If Durand's equation is correct, then I suggest considering the Emarite form ma-sa-ru /ma^saru/ "belt" a WS noun of maqtal- pattern. Note that this form may derive from the CommSem. root D-s-r "to bind," whose Akk. reflex is eseru. This form may also be a variant of miserru (meserru, misarru, musarru) "belt, girdle (made of metal)," attested at Mari, mi-si-ru ZABAR (CAD M/ II110-11). Note, however, that the Mari word occurs in a list of tools and weapons. ma-si-si-ia-[nu7/tu^] / ? / n. "a bird" ma-si-si-ia-lnw /tuft lex.: [SEN.SEN.AL.BA.U5] [hu-ru-um-ba]-ka-an-nu : ma-si-si-ia-lnu7/ tuA-\(Emar 555:52'). As a part of HAR-ra XVIII, the line was restored by Civil (AuOr 7 [1989] 19). Since it is found in a section devoted to different kinds of birds, the form ma-si-si-ia-[nu!/tu4?] should also denote "(a bird)." Note that Arnaud (AEPHER 94 [1985-86] 268) reads masislat "(l'oiselle) huppee." ma-M-hu / ? / ? "(a reed hut/fence?)" ma-Sd-hu lex.: .NIG.SIG.GA x [xxx] : ma-M-hu (Emar 546:90). A similar form is found in Emar 163:8 (a legal document), ma-la A.SA ma-Sa-ha i[m-ma-Si-ih] "As much as the field is really m[easured]." Arnaud (Emar VI/3,178-79 and note 8) considers ma-Sa-ha an ace. infinitive, used here to enhance the idea expressed by the finite form i[m-ma-Si-ih] from same root maSahu "to measure (fields)," attested in MB, SB, and NB (CAD M / I 352-53). The form ma-M-hu found in the lex. text cannot be the same word as Akk. root maSahu, since none of the components of the logogram com plex, glossed by this form, has anything to do with the concept of "measur ing": NIG defines abstracts, SIG corresponds to Akk. enesu "to be weak" or sehru "small." Civil (personal communication) suggests an alternative reading, ]-ma Sd MUSEN. He also argues from the lex. context that the form probably denotes a "reed hut" or "reed fence."

123

Glossary


ma-$i-mu / m a s i m u / WS n. m. s. "granary, storage place" (SYM) ma-Si-mu lex.:

[SAB] MIN na-aS-pa-ku[:

ma-Si-mu

(Emar602:245').

The form ma-Si-mu is a gloss on the Akk. word naspaku A "granary, silo, storehouse," attested from OA, OB on (CAD N / I I 66-70). Probably the Emar word is a noun of maqtil- formation (*masyimu > / m a s i m u / ) , analogous to the Eth. form mssyam "location where some thing is placed (barn, basket, office)"; see Pentiuc, JNES 58 (1999) 95. The root s-y-m "to put, place," is well attested throughout Sem., e.g., Heb. s-y-m "to put," Eth. sym "to set, place," Sab. s2ym "to set up; to erect"; ms2ym, ms2m "cultivated area," NWS inscriptions (Ph., Pun., Samai, Old Aram., OffAram.) Symx "to put, place," Aram, slm "to place," Akk. Sdmu (Sidmu) B "to determine; allot power" (CAD §/I 358-64). ma-ta-hu / m a t a h u / WS n. m. s."(unit of measurement)" (MTH) ma-ta-hu econ.: 4 ma-ta-hu GID.DA"four m. (-measures) (its) length" (Emar 168:14'). legal: 3 ma-ta-hu sa IKU ru-up-Su "three m.(-measures) by iku (-system) (its) breadth" (RE 64:3). 4 GIR.HI.A ma-ta-hu ru-up-Su "four foot of m. (-measures) (its) breadth" (AuOrS158:3). Huehnergard (AOS1988) has "(unit of measurement)," whereas Durand (RA 84 [1990] 66) notes "ma-ta-hu est une nouvelle mesure de longuer." Arnaud (Emar VI/3, ad loc.) translates "mesures," deriving this form from a root *mth (Ugar., Syr. and Arab), "d'oii le sens de 'mesure (particuliere)'." If Arnaud's interpretation is correct, then one may list some WS cog nates, viz., Ugar. mth "a measure of length" (DLU 305), Syr. mtah "to stretch out, extend," n. matha "length, distance," Heb. matah "to spread out." Akk. exhibits a similar root, but with a different meaning, matahu "to carry, transport" (CAD M / I 403). mah-ha-ru: see ma-ha-ri, above. mah-ha-ru: see ma-ha-ri, above. mar-ia-an-nu, mar-ia-nu-ut-ti / m a r y a n n u / and / m a r y a n n u t t u / n. m. p . "charioteers" 1) /maryannu/ ^mar-ia-an-nu legal: EGIR Si-im-ti-Su-nu ub-bal-Su-nu-ti umar-ia-an-nu qa-du DUMU.MES-SM Su-ut "After their fate carries them off, he and his sons will be charioteers" (RE 66:7-9). 2) /maryannuttu/ '"mar-ia-nu-ut-ti legal: HR-ma-lik IR-ia qa-du DAM-Su DUM[U].MES-SU a-na ^mar-ianu-ut-ti um-te-eS-Si-ir-Su "I have freed my servant Abda-malik with his wife (and) his sons to be charioteers" (RE 66:2-4). The editors of CAD ( M / I 281-82) list mariannu (mariyannu,

125


Glossary

maryannu), pi. mariannutu, Hurr. pi. marinnina- "chariot driver," attested at Bog., RS, MB Alalah, Nuzi, MA, as a foreign word. According to Huehnergard (Ugaritic Vocabulary, 149), maryannu found in Ugar. texts (e.g., ic'mcSmar-ia-an-ni, PRU3 140-41:6; alphab. mryn "member of a social group," DLU 293-94) is a loan-word from Indo-Euro pean, through Hurrian (GLH168: mariyanni "officiers mittanniens, com mandant les escadrons de chars de guerre"); Wiseman, Alalakh, 11: at Alalah, the maryannu represent a social class; see also Rainey, JNES 24 (1965) 19-22. Note that mar-ia-nu-ut-tu /maryannuttu/ with doubled consonant, -uttu, for long vowel, -utu, may be due to Assyr. influence (von Soden, GAG §20d). For other Emarite examples of -VCC for -VC, see Seminara, L'accadico di Emar, 102-3.

zi-hi, mar-zi-i are perhaps the result of vowel harmony in the neighbor hood of the guttural. Note that kimar-za-ha-ni, as a month name deriving from the same root r-z-h, is unattested elsewhere.

124

mar-ia-nu-ut-ti:

see mar-ia-an-nu,

above.

mar-nu-ir-ti / ? / n. ? "?" mar-nu-ir-ti legal: 2 §EN? URUDU" XXX[ of... " (RE 69:7-8). mar-za-ha-ni:

]Sa mar-nu-ir-ti "two copper kettles7...

see mar'-za-hu, below.

mar'-za-hu, mar-za-ha-ni / m a r z a h u / and /marzahanu/ WSn. m. s. "sym posium; a month name" (RZH) 1) /marzahu/ "symposium" mar'-za-hu lit.: LLJ.MES mar'-za-hu Sa MI-DI "the men of the symposium of..." (Emar 446:91'-92'). 2) /marzahanu/ "a month name" '"mar-za-ha-ni lit: ^mar-za-ha-ni "the month of marzahanu" (Emar 446:85'). Note that the reading LU.ME$ mar'-za-hu in Emar 446:91 '-92' is Fleming's {Installation, 269 and note 269); Arnaud has LU.MES N I N D A za-ri. Amaud {Emar VI/3, ad loc.) has "le mois de Marzahanu." Huehnergard (AOS 1988) normalizes /marzahani/ "(month name)." Among the NWS cognates one may mention Ugar. alphab. mrzh "cultic fellowship /banquet" {DLU 294), JAram. marzeha "(banquet) exhilarating the mourner; the place of the mourners' meal"; marzdhayya "those who cheer the mourners," NWS (Ph., Nab., Pun., OffAram., Palm.) mrzh "reli gious feast" and "religious guild, confraternity in honor of the gods," Heb. marzeah "mourning cry or feast; cry of revelry." Huehnergard {Ugaritic Vocabulary, 178) lists under RZH/ C marzahu "symposium," e.g., (E) LU.MES mar-za-i(-ma) "(house of) the men of the symposium," PRU 3 88b:4, 6, noting that the original pattern of the Ugar. form was *maqtal-, i.e., / m a r z a h u / (as at Emar!), and the writings ma-ar-

ma8-ar-ti: see ma-aS-ar-tu4, above. maS-ar-tu^. see ma-a§-ar-tuf

above.

maS-KI-ti / ? / n. "(a garment/fabric?)" '^maS-KI-ti lit: mim-mai ] x t6^naS-KI-ti la-m[i] "everything [... ]; m.garment/fabric is wrappe[d]" (Emar 394:16). Arnaud transliterates maS-qi-ti, relating this form to Akk. maSqltu B "leather bag," attested in SB {CAD M / I 384). Note, however, that in the Emar text the word is preceded by the det ws "garment, fabric," rather than kuS "leather." MI-DI / ? / ?"?" MI-DI lit: LU.MES mar'-za-hu sa MI-DI "the men of the symposium of..." (Emar 446:91-92'). I follow here Fleming's (private communication) reading, who connects mi-di to the root y-d-c "to know," and translates tentatively "acquaintance; fellowship." Dietrich {Biblica 76 [1995] 248-49) considers mi-ki (Fleming, Installation, 269) a GN, based on some Ugar. parallels containing l±meSmarze-i §a GN. Note that Arnaud has LU.MES' NINDA 1 za-ri sajSA)-mi-di\ See the Glossary under mar'-za-hu. mi-ti, mi-ti7 / m i t i / WS substantivized adj. m. p. "dead; family ancestors" (MWT) a) mi-ti legal: mi-tur-da it ip-hur-Ada-gan DINGIR.MES U mi-ti Sa a-bi-ka a-bi-Sunu u-ka-an-nu "Itur-Dagan and Iphur-Dagan will take care of the gods and dead of their father Abi-ka" (JCS 3411.25-27; cf. AuOr 516:25-27; RE 94:25-27). b) mi-ti7 legal: a-na [ ] DINGIR.MES-ia u mi-ti7-ia lu-u-na-ab-bi "To [... ] I may call upon my gods and my dead" (Emar 185:1-3'). DINGIR.ME§-io u mi-ti7-ia *W-u tu-na-bi "She may call upon my gods and dead" (RA 771:8). DINGIR.ME§-ia u mi-ti7-ia lu-ii tu-na-ab-bi "She may call upon my gods and my dead" (RA 77 2:11). DINGIR.ME§-io it mi-ti7-ia lu-u tu,-na-ab-b\i\ "She may call upon my gods and my dead" (RE 23:16~l7). Arnaud {Emar VI/3, ad loc; AEPHER 93 [1984-85] 206-7) considers ME-TE a Hitt. logogram, i.e., ME "to dwell" (Friedrich,HW 285), followed

126


Glossary

by -te, a phonetic complement, hence his translation "mes paredres." Huehnergard (RA 77 [1983] 28) rules out the idea that ME-TE-ia might be a logogram, i.e., ME.TE = simtu "essence, what is appropriate," suggest ing instead that the Emarite form is an irregular, if not a non-Akk., plural of the adj. mitu (metu, f. mittu) "dead" (CAD M/II 140-43), for the expected normative Akk. pi. *mltutiya, denoting here the family ancestors. Loretz (UF24 [1992] 166) compares the Emarite DINGIR.MES - metu with the Nuzi phrase DINGIR.MES (ildnu) etemmu, translating ildnu with "Haushaltsgotter." Durand (RA 84 [1990] 68; NABU 1989/112) notes, however, that the Emar adj. is not the unique example of plural in -u. For instance, both Sibu "witnesses" and Sibutu "elders" are attested in Akk. According to this scholar, mitu designates "the dead of the family," and mltutu (regular pi. for an adjective) is the generic term for "dead." c

C

mi-ih-di-li, mi-ih-di-li / m i d i l u / WSn. m. s. "diversion (of a river)" ( DL) a) mi-ih-di-li legal: E-tu4 du-ug-gu-rii i-na mi-ih-di-li "A d.-building, at the diversion" (AuOrS1 5:1-2). b) mi-ih-di-li legal: KI-ir-SI-tu4 ma-la ma-su-u i-na mi-ih-di-li "A k. field, as far as it extends, at the diversion" (ASJ12 3:1). [ ] i-na mi-ih-di-li "[ ] at the diversion" (Emar 193:2'). E-tu4 du-gu-ru ma-la ma-su-rj, i-na mi-ih-di-li GAL "A d. -building, as far as it extends, at the great diversion" (AuOrSl 67:1-2). KI-ir-SI-tui i-na mi-ih-di-li EDIN eS-Si "A k. field, at the new diver sion of the open land" (RE 14:1). Arnaud (AuOrSv 12) translates "la (grande) derivation (d'un canal du fleuve)," relating the Emarite form to Arab. cadala "to deviate, turn away." Beckman (Texts from the Vicinity of Emar, 25) notes that the word mehtilu denotes a topographic feature. Tsukimoto (ASJ 12 [1990] 184; WO 29 [1998] 186) observes that mehtilu is always used to indicate the location of an inner-city real-estate. The mi'îfrZ-pattern of this noun might derive from *maqtil-, by anal ogy with *qattll- > qittll-. mi-ih-di-li: see mi-ih-di-li,

above.

mi-ti ■ see mi-ti, above. mu-mar-ri-tu 4 / m u m a r r i t u / n. "(a scraping or combing tool)" mu-mar-ri-tu. v

lex.:

4

SIL.LA.UMBIN mu-mar-ri-tu4 / mu-mar-ri-tu4: ma-la-hu (Emar 545:522'). The editors of CAD (M/II 196) list mumarritu (mumerritu, namritu) "(a scraping or combing tool)," < aru. I consider this form a nonnormative Akk. lexeme, since it occurs only in PA texts, viz., EA and Nuzi. See the Glossary under ma-la-hu.

mu-na-bi-ia-ti:

see lu-u-na-ab-bi,

127

above.

mu-Sin / ? / ? "?" {m)K 'mu-Sin econ.: 10 MIN mMmu-Sin "ten ditto (= gazelles): the m.-man" (Emar 321:12). 1 ]&mu-Sin 1 K'za-ma-ru "one m.-man, one singer" (Emar 379:13). Arnaud renders "fonctionnaire-Tnz/Se/iraw." Durand (RA 84 [1990] 83) emends Emar 321:12, eliminating DlS sign before Klmu-Sin; cf. Emar 379:13. mu-u-ra / ? / ? "?" mu-u-ra legal: [SAG 2.KAM] mu-u-ra "[the second front side]:..." (Emar 3:20). Arnaud reads mu-sa'-ra, translating "le jardin"; cf. the SB word musaru "garden" (CAD M/II 233-34). r

mu-uh-ra-ni71 / ? / ? "?" ^mu-uh-ra-niy1 econ.: r2 ka-ta-pu mu-uh-ra-ni^ " r two k. ...""' (Emar 44:17). Arnaud translates "precedents," noting that the last two lines of the tablet are written with smaller signs than the rest. If Arnaud's translation is correct, the Emar word is a variant of the core Akk. form mahru "foremost, first," OB, NB (CAD M/II 177), ending in an -an suffix, and showing a different vowel, qutldn for qatll. Another possibility is to read this form as a stative D ventive, dual, muuh--ra-ni7"they (the k. items) were received." mu -na-bi-a-ti: see lu-u-na-ab-bi,

above.

mux-nab-bi-[a-ti]:

see lu-u-na-ab-bi,

mux-nab-bi-ia-[ti]:

see lu-u-na-ab-bi,

above. above.

mux-pa-li-la, mux-pd-li-la, mu-pal-li-la /mupallilu/ WS v. D ptcpl. m. s. "mediator, arbitrator, judge" (PLL) a) m)mu^-pa-li-la legal: '6PI-ra-Sa '"mu^-pa-li-la NU.TUKU "He has neither heir nor arbitra tor (mediator)"*(A&/13 21:11). «A-»PI-ra-sa mux-pa-li-la NU.TUKU "She has neither heir nor arbitrator (mediator)" (ASJ 13 22:10). b) mux-pd-li-la legal: K'za-ni-nu' mu^-pd-li-la NU.TUKU "I/he have/has neither provider nor mediator" (RE 28:42). c) mux-pal-li-la legal: K'PI-ra-Sa mux-pal-li-la NU.TUKU "I have neither heir nor arbitrator (mediator)" (Emar 32:9-10; cf. 5:9-10 [partially broken]; 128:7; 213:6; AuOrS^ 32:8; 74:12; 80:9-10; RE 42:2' [restored]; ASJ 13 31:6). There are two questions, one related to the form and the other concern ing the meaning. With respect to the form, Arnaud (Emar VI/3, passim) has a-pal/pd/ pa-li-la, whereas von Soden (NABU 1987/46) proposes a different read-

128


ing, mu -pal/pd/pa-li-la, assuming a new value for the A sign, viz., mu. On the other hand, Tsukimoto (ASJ 13 [1991] 283) questions the scribe's choice, A = mu^ over the common MU sign. Yet von Soden goes on, apply ing this equation to another odd form, mi-me5A-ndb/nab/na-bi-ia/a-ti (Emar 112:23; 373:97; 379:12; 383:10), leading to munabbiati "prophetesses," D participle f. p., oblique case, from nabu "to name, invoke" (see the Glos sary under lu-u-na-ab-bi). According to Moran (NABU 1988/36), the use of the A sign for mux confined to non-Akk. words probably shows how the D-participles were pronounced in the Emarite dialect. Regarding the meaning, three interpretations have been proposed. 1) Arnaud translates either "heritier naturel" (Emar VI/3, passim) or "heritier qui pourrait faire valoir ses droits" (AuOrSv passim); the latter translation alludes to Heb. palal, Piel: "to judge" (see below). 2) Tsukimoto (ASJ 13 [1991] 282-83 and note 6) renders the same phrase "inheritor or sharer," relating the Emarite form A-bd-li-la to Akk. balalu "to mix," here with a special meaning "to have a share," attested only in a MB Alalah text, viz., atti ina E ul ba-al-la-ti "you (my sister) are not en titled to a share(?) in the house" (CAD 42); cf. ul ba-li-il "il n'a plus aucune droit" (at Emar, see Arnaud, AuOr 5 [1987] 240-41). 3) Von Soden (NABU 1987/46) reads mupallilu, D participle from a root p-l-l attested in Akkadian (only in G and Ntn) palalu(m) "to super vise" (AHw 813); cf. Eblaite palilu "leader" (Krebernick, ZA 73 H983] 27). In our view, the Emarite form, a D participle, might be related to Heb. palal (Piel) "to judge, mediate, arbitrate." Perhaps the testator meant to say that he had neither natural heir nor mediator (arbitrator) between him self and the adopted person who could intervene and claim the rights of the inheritor. Note that Beckman (Texts from the Vicinity of Emar, A7) has "heir." mu^-pd-li-la: see mux-pa-li-la, mux-pal-li-la; see mux-pa-li-la,

above. above.

N na-AB-Sa-Si / ? / n. "(fabric/cloths?)" na-AB-sa-Si legal: «isNA qa-du '"SNIG.URI.KI.MES TUG.HI.A : na-AB-Sa-Si u ri-is-tu4 ZABAR Sa AN.MES kat-mu "A bed with Akkadian blanket, the n. and the bronze bedhead, which cover the "sky" (of the bed)" (Emar 31:4-5). *'SNA qa-du '^NIG.BARAG-SU TUG.MES na-AB-8a-Si "A bed with its spread, the n." (RE 8:7). Arnaud (Emar VI/3,45 note 5) notes that na-AB-Sa-Si glosses the logo gram TUG.HI.A "clothes," rather than the end of 1. 4, ^NICURLKLMES

Glossary

129

"the Akkadian blanket." He also points to the assonance between the Emarite form and Akk. taSapSu "eine Decke," attested in OB, SB, x (,l'ig)faSa-ap-Si (AHw 1338). Note that the initial n suggests an Akk. word rather than WS (m > n before labials, as in narkabtu). See the Glossary under na-ah7-m-BU. Also, in view of TUG.MES/HI.A, the Emarite form is probably a masc. pi. noun in both texts. na-ah-li / n a h l u / WS n. m. s. "ravine, wadi, torrent" (NHL) na-ah-li legal: [ A.SA ] x [ i-n]a na-ah-li Sa [ ] "[A field].. [i]n the wadi of [... ]" (Emar 149:1). lit.: a-na dNIN.KUR GASAN na-ah-li KI.M[IN] "To Ninkur, the lady of the wadi, dit[to]" (Emar 373:154'). The core Akk. form for "wadi, ravine" is nahallu (nahlu), attested in OB, MA, SB, NA, NB (CAD N/1124-25). Huehnergard (Ugaritic Vocabulary, 152) lists under NHL the form nahal(l)u "wadi, ravine," as found in a legal text (field designation): u A.§A.ME before ni-Sa-n[a], but it is not certain that this mark has been omitted by the scribe. Note that the Emarite form occurs before several terms denoting "young/suckling/children," i.e., [§]e-er-ru (1.3'), sa-ah-ru (1.4'), la-a-ku-u (1. 5'). NIG-GIR-Si-i-ma

/ ? / ? "?"

NIG-GIR-Si-i-ma lit.: 4 ^ B A N S U R . M E S k i - i NIG-GIR-Si-i-ma a-na IGI DINGIR.MES GARnu "They place four tables as ... in front of the gods" (Emar 388:4).

Arnaud reads niq-bis'-s'i-i-ma "selon exactement son dit," considering this form a N infinitive of qabu "to say, tell, speak" (CAD Q 22-42). Yet such an interpretation seems very unlikely since a **niqtil- pattern is unattested in Akk. Perhaps this form is an unusual logogram, NlG.GIR-§i-i-ma "her X." nu-D-BU, nu-BI / ? / n. "a stone (objectX?)" a) nu-^-BU lex.: [MIN a-S]u-ku-ut-tu4: nu-^-BU (Emar 553:93'). b) "%nu-BI legal: it 4 DUMU.SAL.MES-Su qa-du n\nu-BI-Su-nu "and his four daugh ters, along with their..." (Sigrist, "Seven Tablets," 6:9-10).

135

Moran (see Huehnergard, AOS 1988) reads in the first example [MIN (MR).A.SIJBA d]8-ku~ut-tu4: nu-u3-bu, considering [d]S-ku-ut-tu4 the same word as Akk. aSkuttu (askuttu) "wedge (as a device to bar a door)," OB, SB, NB (CAD A/II444-45). Note, however, that this word is never accom panied by the determinative "a4 "stone." Seminara (RSO 71 [1997] 16-18) reconstructs S]u-ku-ut-tu, = Sukuttu A "jewelry" (CAD S/III 237-39). Among the etymologies he proposes with respect to nu-D-BU/'nu-BI (cf. Eblaite forms na-ii-ba-at, na-ii-bai) one might mention the connection with the WS root n-w-p "to wave" attested in Heb. as a technical cultic term, or with Arab. nacuf "hanging down." Seminara considers nub(t)- an Eblaite-Emarite isogloss designating a woman's trousseau of precious stones (cf. NB nuptu "present" [CAD N / I I 343-44]). He also suggests that, given the presence of this lexeme in both lex. and legal texts of Emar, the language of the glosses might have been the same as the spoken language. Note that Emar 553:93' shows u p in a section devoted to different kinds of precious stones/objects, e.g., mu-uS-sa-lu (1.89') "a golden mirror" (CAD M/II257); pd-pdr-di-lu-u (1. 91') "a precious stone" (AHw 824). Moreover, in the second text nu-BI-su-nu is preceded by the det. na< "stone." Thus, nuD -BUI nu-BI may be a local gloss denoting a (precious?) stone (object?) nu-BI: see nu-D-BU, above. nu-gag^-tu^ / n u g a g t u / n. "(a lamentation priestess?)" nu-gag'e-tui lit.: i-na 3 u4-mi EZEN ta-ad-na-ti Sa NIN.DINGIR minu-gagae-tui BUN SUM "On the third day of the festival of the gifts of the ereto-priestess, the nugagtu-Tpriestess will give forth (her) cry" (Emar 369:48; cf. 370:14; 385:6; 388:3; 421:4). Note that the text D of Emar 369:48 has a different writing, nugaJ=KA)-ag-tu. Arnaud translates "la hurleuse." Fleming (Installation, 104 and note 114) notes that this form might be related to the Babyl. root nagdgu "to bray, to neigh, to produce a mournful sound" (CAD N/1105-6), hence the translation "a kind of lamentation-priestess." A similar interpretation is found in Arnaud (AEPHER 92 [1983-84] 233), who compares this form with another Emar functionary, K,a-ni-ia-na "les repondeurs" (or "mourn ers" in our view; see the Glossary s.v.). According to Steinkeller (personal communication; see Reming, ibid.), the form nugagtu might be a loan-word from Sum. nu-gig "(a cultic female functionary)." The equation NIG.GIG: ni-gi-tum = (Sum.) ne-ki-ki is found in an Ebla text (MEE 4 2071.100). Von Soden (NABU1987/46) considers /noggagtu/ < *naggagtu a lo cal term corresponding to the core Akk. word kalu A "lamentation-priest" (CAD K 91-94). Note that a NWS root n-g-g "to cry out" is attested in an OffAram, inscription (Grelot, DAE 401).

136

Glossary


nu-pu-ha-an-ni, nu-pu-ha-ni, nu-pu-ha-nu / ? / ? "(a cultic functionary?)" a) mmcinu-pu-ha-an-ni ecort.: [ ] nu-pu-ha-an-ni I ] "f... j the n.(-men) [ ....]" (Emar 332:15'; cf. 423:3'; 446:60'). lit.: \gdb\-bi mmeinu-pu-ha-an-ni it-ti ha-am-Sa-lii] "[al]l the n. -men, along with the 50 man-unit" (Emar 446:78'; cf. 11. 80'.90'). b) nu-pu-ha-ni lit.: UDU 8a nu-pu-ha-n\i] "one sheep of there.(-men)"(Emar 446:9; cf. 1. 14; 463:12). c) i6,m*nu-pu-ha-nu lit: ^^nu-pu-ha-nu "the n.-men" (Emar 374:12'; cf. 379:14; 422:6'; 450:1'; 452:4.17'.29'.32'.36'.54'; 458:6'). Fleming (Installation, 114,130,269) reads nu-Bu-ha-an-ni, "unknown word," denoting a cultic functionary as recipient rather than active partici pant during the ceremony. The Emarite form may be related to the Akk. root napahu "to blow (something), to hiss"; D nuppuhu "to light fires" (CAD N / l 263-70), nuppuh+ -annu suffix. But the purrus- pattern, used in D inf. and vb. adj. (von Soden, GAG §55n 22a), is not found in agent nouns, hence the tentative translation "(the ones who) light the fire" seems unlikely. Another sugges tion is to consider the Emar word a noun of purus- formation from the same root. On this pattern attested in Akk. nouns with no specific semantic range, see von Soden, GAG §55117a; Fox, Noun Patterns, 422-23. Note that the non-Semitic ending -ann- suggests a Hittite origin of this form. nu-pu-ha-ni:

see nu-pu-ha-an-ni,

above.

nu-pu-ha-nu:

see nu-pu-ha-an-ni,

above.

nu-UB-tuJ ? /'n."?" nu-UB-tu4 lit: [ na]p-ta-nu GAL UZUnu-UB-tut a-na [ "[... ] a big \na\ptanu (-bread),... to [... ]" (Emar 393:17; cf. 11.23.24); list of breads and vessels. Arnaud (Emar VI/3, 394 note 17) leaves UZU nu-up-tut untranslated. If we take the logogram UZU as a generic term for "meat," rather than a determinative, the Emarite form might denote a separate item in a list of offerings, being probably related to WS *nupt- "honey," attested in Pun. npt; cf. Heb. nopet "flowing honey." Note SB nubtu "honeybee" (CAD N/ II 309). In this case the whole line could be rendered "(They offer to DN) [...] a big [na]ptanu (-bread), meat, (and) honey." nu-UD-TU-SU-ma

/ ? / n. m. p . ? "?"

nu-UD-TU-SU-ma legal: [ZAG-Su x x x x] ru17 nu-UD-TU-su-ma his/its ..."(ASJ12 7:4).

"[on its right side...] r and n

Tsukimoto (ASJ 12 [1990] 190-91) reads nu-ud-du-Su "his barrier," based

137

on Heb. ned < n-d-d, "heap of waters," but he himself considers this inter pretation questionable. Note the Arab, form nadd- "high hill." This Emarite form might also be a quttul- noun masc. pi. (NWS -uma) from a root n-d/t/t-s/8/Q. Note the Heb. root ndtaS "to abandon" which sometimes is used in the sense "to let a field lie waste"; n. natlSd "tendril of vine." nu-us-ku / n u s k u ? / ? "(part of a door?)" nu-us-ku lex.: INU.jKtJS nu-us-ku (Emar 545:222'). Perhaps nu-us-ku is a local variant of the core Akk. (SB) word nukuSSu "(part of a door)" (CAD N / I I 332). Civil (AuOr 7 [1989] 8) considers it an example of metathesis. Note, however, that the editors of CAD (N/II 352) list a form nusku, unknown meaning, attested in one NA text, 2 T U G . K I . T A . M E S hallupat nu-us-ki, ADD 1040:4.

P PA-a-lu, PA-3a-a-lu / ? / n. "(a kind of flour?)" a) PA-a-lu lit: 4 SILA PA-a-lu "four quoip. (-flour)" (Emar 388:8); list of different kinds of flour. h)PA-Da-a-lu lit: 4 SILA PA-Da-a-lu "four qu of p. (-flour)" (Emar 388:8, text K). This form may be related to a root b/p-D/c/h-l, but I have been unable to find any examples that fit the context. PA-â-a-lu: see PA-a-lu, above. pa-ha-da-ra / p a g a d d a r u / Hurr. n. "(a type of garment)" ^pa-ha-da-ra econ.: [ ] ^pa-ha-da-ra "[... ], one p.-garment" (Emar 302:2). Huehnergard (AOS 1988) lists this form among the Hurr. words found at Emar; see GLH192: pahandari, spelled pa-ha-an-tar-ri, ABoT'37:127; IV 37; KBo XX 133 + II 22: waa-ha-an-tar-ri, KUB XLV 3 I 49. The Hurr. form pahantaru (pahatarru) "eine Decke" is found in the PA texts from Nuzi, Alalah, and Ugarit (AHw 810). Note that only at Alalah, Ugarit, and Emar this form is preceded by the det. "^ "garment, fabric." With respect to Ugar., the Hurr. form (root p-g(-n-)d-r) is attested both in the alphabetic material,pgdr, du./pl.pgdrm "travelling rug, quilt" (DLU 346), and in the syllabic Akk. texts, / p a g a n / d d a r r u / "type of garment" (Huehnergard, Ugaritic Vocabulary, 169). Note that the Emarite spelling indicates the assimilation of -n to -dd-.


Glossary

pa-la-ak-ku /palakku/ n. m. s.; core Akk. pilakk/qqu "spindle" pa-la-ak-ku lex.: BAL pa-la-ak-ku (Emar 545:74'). The iormpalakku may be a variant of the normative Akk. wordpilakk / qqu "Stilett, Spmdel," logogogram BALA, attested in OB/SB (AHw 863). On a :: i alternation, see the Glossary under bd-ar-ku. WS borrowed the Akk. form, e.g., Ugar. plk "spindle" (DLU 349; for the syllabic evidence, pi-lak-ku, see Huehnergard, Ugaritic Vocabulary, 168); Ph.plk l "spindle"; Heb. pelek < *pilk "whirl of spindle." The parass- (peress-) pattern, exhibiting a doubled R y is attested in Akk (e.g., lamassum "Lebenskraft," eleppum "Schiff"; see von Sod en, GAG 55p 27a).

munication) proposes connecting this word with Arab. walica "to catch fire"; D "to kindle."

138

PA-ri-ri / ? / ? "?" PA-ri-ri lit.: Dig UDU IGI ZAG-M i]p-ta -na-si-]il qi-it PA-ri-ri-ia "If the sheep s[quints repeatedjly its right eye: it is the end of my..." (Emar 698[E]:21; cf. 11. 22.32.33). PA-SU-rli] / ? / ? "?" PA-SU-rli] lit.: [a-n]a dKUR EN sa-lu-li PA-SU-r\i KI.MIN] "[t]o Dagan, the lord of the protection .. [., ditto]" (Emar 373:156'). lit./econ.: dKUR EN sa-lu-li PA-[SU-ri] "Dagan, the lord of the protection . [...]" (Emar 379:7). Amaud translates "delivrance," implicitly relating the Emarite form to paSaru "lockern, (auf)16sen" (AHw 842). PA-Se-er'-tuJl /n.f."?" PA-Se-er'-tu^ lit.: «i5GIGIR [ *I5GI]GIR PA-8e-er'-tu4 "the chariot [... the ch]ariot ..."(Emar 394:17). Note theNA form paSertu (<pasaru "lockern, auflosen") denoting "ein Gerat zum Lockern von Rostkorn," viz., 3 ^pa-Sir-a-te, BBR67 10 (AHw 844). Probably this form is a fern. vb. adj. (pasru "loosened") modifying narkabtu "chariot." pe-eq-qu: see BI-IG-GU, above. Pl-al-lu-hi /walluhi-/ Hurr. ? n.?/adj.? "?" Pl-al-lu-hi lit.: i-na u4-mi Pl-al-lu-hi sa dI§KUR "on the day of ... of Baclu" (Emar 461:8'). [ ] a-na Pl-al-lu-hi i-na ITI SAG.MU "[... 1 for..., in the month of the beginning of the year" (Emar 454:7'). 1 UDU a-na Pl-al-lu-hi "one sheep for ... " (Emar 454:8'). Fleming (Installation, 270,284) suggests that walluhi might be related to the Hurr. root walli"?" (GLH 293), accompanied by a suffix of member ship (= o =g/hhe); see Speiser,Hurrian, §158. Huehnergard (personal com-

PI-ar-DA / ? / ? " ? " PI-ar-DA lit: [ \ PI-ar-DA \ [

13y

] (Emar 531:3').

PI-ar-DI-ti PI-ar-DI-ti lit.: a-na] PI-ar-DI-ti "for] ... " (Emar 454:12'). Pl-aS-ha-ZU / ? / n. "(an object?)" Pl-aS-ha-ZU econ.: Pl-aS-ha-ZU KU.BABBAR 15 GIN KI.LA.BI a-na muh-hi mIRDINGIR-fli] "a silver ..., weighing fifteen shekels to Abdi-il[i]" (Emar 284:5). Arnaud (Emar VI/3, 280 note 5) reads wa-aS-ha-zu, leaving this word untranslated. This form might be read ya-aS-ha-zu, and related to the Hitt. word iShuzzi "Gurtel" (Friedrich, HW 87), but Hitt. words never start withy-. PI-at-tu4 / w / y a t t u / WS n. f. s. "pigeon" ( W / Y N / T / D ) PI-at-tu. 4

lex.:

[ ] MIN / TU su-um-ma-tu : PI-at-tu4 / su'-ma-tu4 (Emar 555:71'). The form su-um-ma-tu is identical with the Akk. word summatu, simmatu, attested in OB, Ugar., Bog. (unknown origin) "Taube" (AHw 1058). Arnaud (AEPHER 94 [1985-86] 268) reads wa-at-tuv pointing to the assimilation of n to -tt-, i.e., watt-, vs. the Heb. cognate yona, where n is still distinct. Fleming (Installation, 149 note 262) suggests that wa-at-tu4 / w a t t u / < *wantu might be a local term for "pigeon." He distinguishes the Emar form wattu (< w-n-t) from the Heb. word yona < *yawn-at "dove," which de rives from a different root, viz., y-w-n; cf. Syr. yawna, with uncontracted diphthong. Another possibility is not to consider the -t as part of the root (cf., e.g., *dal-t "door"). Moreover, if the root is separated from *yawn-(at), then there is no way to know whether the second radical was n or t or even d. Thus, we should reconstruct PI-at-tu^ / w / y a t t u / < *w lyanltl d-t-, as a fern. sing, noun of qal-t-formation. Note that the first radical may be either w or y, since at Emar the PI sign has both values (see Part Two, I). Pl-ra-Sa, «A-»PI-ra-Sa, Pl-ra-gu / w / y a r r a 9 u / WS n. m. s. "heir, inheri tor" (W/YR9 [A]) a) '"Pl-raSa legal: '^Pl-ra-Sa mu -pal-li-la NU.TUKU "I have neither heir nor arbitrator (mediator)" (Emar 32:9; cf. 128:7; 203:5'; 213:6; AwOrS132:8; 74:12; 75:5';

140


80:9; ASJ13 21:11; 31:6; AuOr 5 14:13; RE 27:5; 42:2'). «A-»PI-ra-$a legal: «A-»PI-ra-Sa mux-pa-li-la NU.TUKU "She has neither heir nor arbitrator (mediator)" (ASJ 13 22:10). c) ]*PI-ra-§u legal: a-nu-um-ma mzu-ba-la '"Pl-ra-Su "Now, Zu-Baclu is the heir" (RE 23:24-25). These forms may be related to the (N)WS root w/y-r-9 "to inherit," at tested in Heb. yams' "to take possession of, inherit," Aram, yaret, Syr. Oiret, Arab, warida "to inherit," Eth. warasa "to inherit, confiscate," Sab. wrO "to inherit." With respect to the first radical of the root, one cannot say whether it is a w or a y, since the PI sign may indicate both glides at Emar (see Part Two, I). Thus, there is no clear evidence if the NWS rule w >y / # was at work in this particular instance. Note, however, that in / y a r d a n u / n. m. s. "river flowing downward" (YRD) the same rule may have operated. See the Glossary under ia-ar-da-ni, and Part Two, II. Pl-ra-SV is tentatively normalized / w / y a r r a 8 u / . The form «A-»PI-ra-Sa is probably due to a scribal plus in anticipa tion of mux-pa-li-la (see the Glossary under mu -pa-li-la; on A - mu , see von Soden, NABU1987/46). b)

Pl-ra-Su: see Pl-ra-Sa, above. pi-ig-gu: see BI-IG-GU, above. pi-ig-mi / p i g m u / WS n. m. s. "section" (PGM) pi-ig-mi legal: A.SA ma-la ma-su-u i-na pi-ig-mi ™ra-ab-bak' "A field as far as it extends in the section of (the city) Rabba" (Emar 2:2; cf. 6:2, restored on the basis of 2:2). Similar forms are attested in WS: Aram, pagam "to cut,"pigma, pagama "semicircular turret," Ugar. pgm in Ipgm. pgm (DLU 345: "damage[?]"), Heb. inscription pkmt. This last form is found on 1.2 of a short jar inscrip tion, about 7th century B.C., from Lachish, referring either to the contents of the jar or to its ownership or both (Ussikkin, TA 5 [1978] 87). Zadok (AION51 [1991] 115) connects this lexeme to Mishnaic Heb.p-g-m "to cut" oxp-q-m "to split," and concludes that the Emarite form defines a type of land. He also mentions Aram. pygmD "decrease; wave; semicircular turret" as another possible reading. In our context the best choice seems to be pigmu "section," root p-g-m "to cut," pattern qitl-. The presence of the case ending in construct is remi niscent of Ugaritic. pi-it-ha / p i t h u / WS n. m. s. "opening" (PTH) pi-it-ha lit.: i-na u^-mi pi-it-ha «i3IG.ME§ "On the day of the opening of the doors" (Emar 463:1).

Glossary

itt.

Arnaud translates "l'ouverture," implicitly relating this form to the CommSem. root p-t-h "to open." The WS origin of this form is indicated by the HA sign standing for ety mological /*ha/ (Huehnergard, AOS1988); cf. Heb. patah, Syr. ptah, Arab. fataha, Eth. fatha; but Akk. petit I'patu. Note that the Emarite noun has the same pattern (qitl-) as the Heb. cognatepetah < *pith- "opening"; cf. the EA PN pi-it-ha-na listed by Sivan (Analysis, 259) under pithu- "entrance." The case-vowel -a for expected -i (gen.) is due probably to the diptotic system in use at Emar; see Part Two, III. pu-ga-ra-tui / p u g a r a t u / WS n. f. p. "(funerary rites?)" (PGR) pu-ga-ra-tu4 lit.: kimar-za-ha-ni i-na U414 pu-ga-ra-tu4 i-na U4 16 ina SILA.LIM arba u-si "In the month of Marzahanu, on the 14th day: funerary rites; on the 16th day he [i.e., the diviner] goes out into the square '4'" (Emar 446:85'). Arnaud reads bu-qd-ra-tu^ "bovines," as does Zadok (AION 51 [1991] 116) who considers this form a MB Emarite plural of bu-qa-ri (see the Glos sary under ba-qa-ra). I have some doubts with respect to Arnaud's interpretation. Although the context does not help much, a detail points to a different interpretation. As one can see ilimar-za-ha-ni (Emar 446:85'), to which BU-GA-ra-tu^ is connected, appears between iada-dam (1.82) and iliAhal-ma (1.95'). For both these months special acts (rituals?) are prescribed, viz., in the month of Adama a tu-ur-tu "le tour" (Arnaud) should be performed, and for the month of Halma a ki-ba-di "la ceremonie" (Arnaud) is to be done. For the month of mmar-za-ha-ni (see the Glossary under mar'-za-hu) an act (ritual?), rather than an offering (bovines), is prescribed. If this interpretation is correct, then I would suggest relating this form to the root p-g-r, attested in Heb. pagar (Piel) "to be exhausted,"peger "corpse"; cf. Akk. pagru "corpse" (AHw 809: warah pa-ag-ri, in a context marked by different sacrifices, shows up in an OB tablet from Alalah; an identical phrase is attested in alphab. Ugar. yrhpgr). This etymology fits well in the context, where the word marzahanu points probably to a funerary rite. In this case, pu-ga-ra-tu4 maybe a reference to funerary rites performed for the deceased. The fact that GA has only two values at Emar, ga and ka (Ikeda, Linguistic Analysis, 288), supports my proposed reading. pu-ni-gu, pu-ni-gUp pu-un-ni-gi' / p u n n i g u / Hitt. n. "(a kind of bread)" a) nMapu-ni-gu lit.: 1 "^"pu-ni-gu Sa 11/2 SILA3 BA.B[A.ZA] "onep.-bread of one and a half qu of b[arley-flour]" (Emar 472:78'). b) TiirAApu-ni-gui lit.: [ x ] nindap«-ni-^Mfi Sa 1 SILA3 ZI BA.BA.ZA "[ x] p. -bread(s) of one qu of barley-flour" (Emar 472:31'). c) "'^'pu-un-ni-gv econ.: ^"^'pu-un-ni-gi' (Emar 367:3).

142

WEST SEMITIC VOCABULARY IN THE AKKADIAN IEXTS FROM UMAR

Glossary

Durand (NABU1989/54) suggests reading the hapax legomenon a-BUun-ni-ZI (Emar 367:3) instead as "indapu-un-ni-gi'-, which might be related to the Hitt. word punniki "ein Geback" (Friedrich, HW 173; cf. Tischler, Hethitisch-Deutsches Worterverzeichnis, 65). A similar form, pannigu, pennigu "ein Geback," SB (lex. list) is found in Akk. (AHw 818); cf. Heb. pannag "some kind of food" (hapax legomenon: Ezek 27:17). According to Hoffner (Alimenta Hethaeorum, 177), Akkadian borrowed the Hitt. form since the Hitt. texts where it occurs are much older than the Akk. examples. On the contrary, Durand (ibid.), relying on the examples yielded by the Emar archives, and a MA text, which show a u vowel in the first syllable (in his view an "assyrianise-Mitanni" feature) suggests a N o r t h e r n Mesopotamian origin for this term.

nu-ti or LU.MES hence the meaning of the whole phrase "those/the men who offer the qidaSu (-offerings). " Dietrich (UF11 [1989] 79 and note 70) translates "die Geweihen," sug gesting that the form under no. 2) was formed on thepitras- pattern, with assimilation of -t to -dd, i.e., qiddaSu < *qitdaSu (on pitras-pattern, see von Soden, GAG §56 29a, who defines it as "adj. mit Hervorhebung der Ganzlichkeit eines Begriffs"). Such an interpretation seems unlikely since there are many examples of qi-da-Si, and none has double -dd- indicated in writing. Instead, I suggest considering the Emar word a noun oipiras(pires-) formation (e.g., qindzum, kindtum, imerum), viz., qidaSu. On this pattern, see von Soden, GAG §55j 12a.

pu-ni-gug: see pu-ni-gu, above.

Q qa-ad-du-Si, qa-du-Si, qi-da-Si /qadduSu/ and /qidaSu/ "sanctification" 1) /qadduSu/ Assyr. D inf. a) qa-ad-du-Si lit.: [i-na uA-m]i qa-ad-du-Si "[On the da]y of sanctification" (Emar 370:2; cf. 385:3.28-29; 394:26). b) qa-du-Si lit.: i-na u4-mi Sa qa-du-Si Sa e'mm'!Ski-is-si "On the sanctification day of the throne-festival" (Emar 388:1; cf. 369:6.22; 387:1; 460:5-6). 2) /qidaSu/ n. qi-da-Si lit.: LU.MES qi-da-Si l,ime%u-us-su Mjne5qd-P7-nu ]im^ta-ri-i (Emar 369:38); list of officials. '""^Sar-ru na-di-nu-ti qi-da-Si 1<Mhu-us-su a-na E dI§KUR KU NAG-u "The officials who offer the qidaSu (-offerings) (and) the h.-men eat (and) drink in the temple of Baclu" (Emar 369:12-13; cf. 11. 13.21.54.69.78.79.82; 371:17'; 372:6'.10'; 385:14.24.36.37; 386:20'; 387:22; 388:18.25.51.53.60.65; 394:20; 395:10'.12'; 404:6'; 405:10'; 446:61'.104'.115'.116'; 451bis:2'; ASJ 14 49:15ab.l6a.37a). The form qadduSu might be either an Assyr. D inf./vb. noun corre sponding to the Babyl. inf. qudduSu (Zadok, AION 51 [1991^118, com pares this form with malluku; see the Glossary under ma-al-lu-ki), or a local lex. item deriving from the CommSem. root q-d-S. As Fleming (Installation, 95 note 90, 158 note 272) notes, the verb qudduSu (D stem) at Emar means "to sanctify with offerings" vs. the core Akk. "to consecrate, dedicate, to make ritually clean." Thus, the new noun qidaSu would refer probably to the offerings starting the Installation festi val. Note that in all but three (viz., Emar 446:61'.104'.116') examples listed under no. 2) the form qi-da-Si is preceded by either na-di/di-nu, na-di-

143

QA-AZ-ri / ? / n. "?" QA-AZ-ri legal: A.SA si-ip-hu i-na QA-AZ-ri "One flat field in ... " (Emar 142:1). Arnaud (Emar VI/3,154) connects this form to Aram, qsr "fort, camp," but the latter form is usually considered to be from Latin castra; see DNWSI 1023; Zadok, AION 51 (1991) 118:32. QA-AZ-ZU / ? / ? "?" QA-AZ-ZU legal: US.SA.DU KI.TA A.SA QA-AZ-ZU "The great upper side: a field ..." (AuOrSt 38:3). Perhaps this form is a vb. adj. (Akk. kasasu, gasdsu "to trim, cut," CAD G 53; WS q-s-s, e.g., Heb. qasas "to cut") modifying A.SA, "a cut/divided field." qa-ba-ru, qdb-ba-ri, qdb-ba-ru- /qabbaru/ and /qabbarutu/; core Akk. qabbiru "person associated with funerary rites" and "the office of g.-official" 1) /qabbaru/ n. m. s. "person associated with funerary rites" a) l"qa-ba-ru legal: IGI mzu-an-na K'qa-ba-ru "Witness: Zu-Anna, the qabbaru" (Emar 124:25; cf. PNs: Emar 124:27; 336:15.91; 345:7'). b) K'qdb-ba-ri legal: a-na da-ri-ti' lu§ANGA-ma it GAL Sa dne-irin-gal ii a-na ^qdbba-ri Su-ut-ma "As a qabbaru- official, he will always be the Sangupriest and the administrator (of the temple) of Nergal" (Sigrist, "Seven Tablets," 6:25-27). 2) /qabbarutu/ n. "office of qabbaru" ] "qdb-ba-ru- legal: ur-ra-am Se-ra-am ma-am-ma-a-an Sa-nu-u-ma iS-tu E dne-iriugal u iS-tu '"qdb-ba-ru- la-a u-na-kar-Su "In the future, no body else should remove him from the temple of Nergal or from the office of qabbaru" (Sigrist, "Seven Tablets," 6:28-31). Durand (RA 84 [1990] 58) considers the PN in Emar 124:27 a common noun, qa-ba-ri, leaving it without translation.

144


Glossary

Arnaud (Emar V I / 3 , ad loc.) translates the first Emar word "le fossoyeur," as does Sigrist who renders ^qdb-ba-ri "the gravedigger," and reconstructs liqdb-ba-rii- as an abstract, i.e., "office of gravedigger." I suggest considering the Emarite form a local variant of the Akk. word qabbiru, attested in two OB lex. texts (see MSL 12 70) "(a person associ ated with funerary rites)," (CAD Q 2), deriving from qeberu "to bury the dead; to bury objects; to prepare for burial" (CAD Q 201-4). If this interpre tation is correct, then the first Emar word, a noun of qattalformation, refers, like its normative Akk. counterpart, to a religious official associated with funerary rites (the presence of Nergal, god of the Netherworld, is rel evant here), rather than a common gravedigger. Note that in the Emar text 6:25-26 published by Sigrist ("Seven Tablets," ad loc.) the qabbaru is asso ciated with the Sangu- priest.

MB, Nuzi, NB (CAD Q 54). Note that the det. | z M a "flour" which precedes the Emar word is missing in the core Akk. examples.

qa-da, qa-d[u], qa-du-u / q a d u / WS n. m. s. "(a kind of bread)" (QDW) a) ninJ'qa-da lit.: I'^qa-da "q.[-bread]" (Emar 436:4'; cf. 11. 6'.9'; 439:3'). b) "^'qa-diu] lit.: 6 *ind*qa-d[u] "six q. -breads" (Emar 442:4'). c) '"'"''qa-du-u lit: 1 n'nA'qa-du-u "one g.-bread" (Emar 460:18'). Zadok (AION 51 [1991] 115) connects this lexeme with a Hitt. word katai- (Tischler,Hethitisch-Deutches Worterverzeichnis, 36:NINDAgafai "ein Geback"). I suggest relating the Emarite form to qadu B "(a type of bread)," attested in a MB text, 1/2 SILA3 ^"qa-du-u "one half qu (of barley? for) q. -bread"; cf. qadutu "(a type of bread used for offerings)," MA and NA (CAD Q 53). Given its poor attestation, in a MB text, and now in a few Emar texts, one may consider qadu a non-Akk. (WS) noun of qatal- formation, related per haps to the WS root q-d-w/y, attested in Eth. qadawa "to smell good/sweet, be fragrant," act. ptcpl. qadawi "excellent, sweet smelling," Arab, qadwa/ qadaya = qada "to be tasty, savory (food)"; adj. qadiy- "tasty, savory." qa-d[u\. see qa-da, above. qa-du-Si: see qa-ad-du-Si, above. qa-du-u: see qa-da, above. qa-i-ti /qaîtu/ n. m. s.; core Akk. qayatu (kaDatu) "(a kind of flour)" iAd!,

qa-i-ti lit.:

l x,A

' "qa-i-ti "qr.-[f]lour" (Emar 460:32').

Arnaud leaves this word untranslated. Note that the intervocalic glottal stop 3 is indicated here by a broken writing of CV{-V2 - type; see Part Two, I. The Emarite form may be a variant of the core Akk. word qayatu (gayatu, kaDdtu, kayatu) "(a parched grain and a food made from it)," OB,

145

qa-Sa-mu / ? / ? "?" qa-sa-mu lit.:

UZU qa-Sa-mu (Emar 406:6').

A possible connection may be the Eth. root qasama "to season, make tasty," qdssame "being seasoned"; cf. Arab. qaSama "to choose the best dishes" < *PS q-s-m. If this interpretation is correct, then the Emar phrase UZU qa-Sa-mu refers to a sacrificial portion of seasoned meat. qd-ti-na-ti: see qd-ti-nu, below. qd-ti-nu, qd-ti-in-nu, qd-ti-in-nu, qd-ti-nu, qd-ti-na-ti / q a t i n n u / and /qatinnatu/ (Ugar./Hur. loan-word?) "(an object/implement)" (QTN) 1) /qatinnu/ n. m. s. a) qd-ti-nu econ.: 1 qd-ti-nu ZABAR mil-ki-[ ] "one bronze qatinnu: Milki-[ ]" (Emar 48:2; cf. 11. 3.7-16; 49:1-7). b) qd-ti-in-nu econ.: mdlum-ma-a-hu DUMU ba-la qd-ti-in-nu "Lumma-ahu, son of Baclu: a qatinnu" (Emar 44:9; cf. 1.11). c) qd-ti-in-nu econ.: 3 SUKUR.HI.A qd-ti-in-nu "three spears, a qatinnu" (Emar 59:34; cf. 44:10; 47:8). d) qd-ti-nu econ.: tup-pi »STUKUL.ME§sa dI§KUR 1 qd-ti-nu ZABAR mdda-gan-ma[(lik)\ "Tablet of weapons of Baclu: one bronze qatinnu: Daganma[(lik)]" (Emar 45:1-2; cf. 11.3.5). legal: 1 qd-ti-nu URUDU "one copper qatinnu" (RE 69:15). 2) /qatinnatu/ n. f. p. qd-ti-na-ti econ.: tup-pi qd-ti-na-ti "the tablet of qatinnus" (Emar 48:1). It seems likely that the Emarite form is the same word as Ugar. qtn "jewellery, filigrane" < "small, fine" (DLU 378); cf. syllabic evidence 2 qd?ti-nu-[ma?mef?, PRU6157:11, "(an implement)," perhaps a Hurr. loan-word into Ugar. (cf. Hurr. kadinni "objet de metal," GLH133); see Huehnergard, Ugaritic Vocabulary, 174, who compares the Ugar. qatinnu with Heb. (kale) hqtn (Is 22:24); cf. qatdn "vessel of type q." Note that Eissfeldt (Forschungen und Fortschritte 28 [1954] 84) trans lates the Ugar. phrase hr§ qtn "makers of small objects"; Brown (VT 19 [1969] 146-70) renders "artisan of pottery." Dietrich and Loretz (BiOr 23 [1966] 132) relate the alphab. qtn to katinnu (kattinnu) "(an object or decoration of metal with stone inlay)," attested in EA, MB Alalah, Nuzi (CAD K 307). This translation is based on Knudtzon's reading \k]at-ti-in-na-§u-nu hilibu oiEA 25:42. Note that Moran (EA, 76) hasp[u]-ti-in-na-§u-nu "their buttons (are of hiliba-stone)."


Glossary

Durand (NABU 1989/55e) compares the Emar word with katappum (ARMT 21 342) "(a container, usually of metal)," documented in OA, Mari, OB Alalah (CAD K 303), noting that the Emar word might denote a weapon. For a different interpretation, see Mayrhofer (ZDMG 111 [1961] 455), who connects the Emarite form to the Vedic word khadi "Armschmuck." Heltzer (JCS 41 [1989] 65-68) compares katinnu (or kadinnu, if one assumes a Hurrian origin) with Heb. kidon. He notes that the latter term, commonly translated "spear, dart," denotes a sickle-blade sword. This mean ing is supported by a description of kydn found in the Qumran text "The War of the Sons of Light against the Sons of Darkness." He also mentions that the sword with a sickle-blade was a divine weapon in the Canaanite region from the Middle and Late Bronze Age. Similarly the Emar word katinnu is listed in Emar 45:1-2 as one of d I§KUR's (= Ba c lu) weapons. Vita (Sefarad 56/2 [1996] 439-43) notes that the examples found in RS 19.23 and in the Emar texts are not to be related to Ugar. qtn "hardware" or "vessel, receptacle," since the Ugar. text requires the meaning of a labor implement, and Emar 44 suggests that KA-DI-in-nu is rather a weapon (see Tsukimoto, WO 29 [1998] 189). Thus, Vita relates both the Ugar. and Emar forms to PA katinnu with a double meaning, viz., "weapon" and "labor implement." Vita shows that in the Ugar. documents a word may designate both an implement and a weapon (e.g., umAnha-ar-me-8a-tu, RS 19.112). One may mention, however, that the value ti4 for DI (e.g., vaEmar 44; 45; 48) is not attested in the Emar administrative texts (Ikeda, Linguis tic Analysis, 290), and at Ugar. the same value is limited exclusively to the lex. texts (Huehnergard, Akkadian ofUgarit, 401).

Beckman (Texts from the Vicinity of Emar, 15) notes that kabe/ilu is unattested outside of Emar. He cites a text found in the Bible Lands Mu seum, Jerusalem, labeled BLMJ C 24:5, which reads 1 ka-bi-lu ZABAR Sa sumiya ina SA-su Satru "one kabilu-vessel upon which my name is in scribed." Arnaud (Emar VI/3,48 note 7) mentions the NA term kapilu denoting a leather object (CAD K 183), adding that in Emar 33:7, the form kabe/ilu refers to a piece of furniture. I suggest reading qa-bi-lu and relating this form to the NWS root q-b-l "to receive." Since the meaning "to receive" is usually attested in a derived stem (D in Heb. and Aram.), the Emarite form perhaps had a doubled -bb-, hence the tentative normalization /qabbilu/; the vowel / i / should be short because the PS pattern *qattll- turned into qittil at Emar; see Part Two, II. If this interpretation is correct, then the form is a D inf./ verbal noun designating a "receptacle/vessel"; see the Glossary under maha-ri.

146

qa-am-la / q a m l u / WS n. "(a kind of bread)" (QML) nind *qa-am-la lit.: '""^qa-am-la i-zu-u-zu "They share theq.-bread" (Emar 388:66; cf. 1.7). Huehnergard (personal communication) suggests reading qa-am-la, and relating this form to Syr. qmal "to molder, became moldy," n. qumla "blue mold on bread; barley cakes baked in the embers and allowed to grow sour"; cf. Heb. qamel "to be decayed." qa-bi-lu, qa-bi-lu 4, qa-bi4-lu /qabbilu/ WS v. D inf./verbal noun "recep tacle; a vessel" (QBL) a) qa-bi-lu legal: 2 SEN ZABAR 4 qa-bi-lu ZABAR "two ruqqu (-vesselsi of bronze, four bronze receptacles" (Emar 33:7; cf. 297:4'). b) qa-bi-lu4 legal: 1 an-gu-ri-in-nu [ZA]BAR 1 qd-bi-lut 60 KI.LA.BI "one [br]onze angurinnu, one receptacle weighing sixty (shekels)" (AuOrS^ 22:8). c) qa-bi4-lu legal: 10 «isZI.ZI «i5GESTIN 1 qa-bi4-lu ZABAR 70 KI.LA.BI "Ten zizi (-mea sures) of grapes; one bronze receptacle weighing seventy (shekels)" (RE 8:9).

U7

qd-bi-lu4: see qa-bi-lu, above. qd-bi4-lu: see qa-bi-lu, above. qa-PI-ni: see qa-PI-nu, below. qa-PI-nu, qa-PI-ni / q a w w / y y l n u / WS n. m. p. "(singers)" (QW/YN [A]) a) qa-PI-nu lit.: LU.MESqi-da-Si ^-^hu-us-su K'nv*qa-PI-nuK""*ta-ri-i (Emar 369:38); list of officials. b) qa-PI-ni lit.: qd-PI-ni-Su u ta-re-e-Su KU NAG-u "They (i.e., the officials listed above) eat (and) drink as his q. (-men) and his t. (-men)" (Emar 369:39). Arnaud reads ka-pi-nu, whereas Fleming (Installation, 102 and note 108) proposes a new reading, ka-wa-nu. For Fleming (based on Moran's view), the terms kawanu and taru represent functions of the qidaSu-men and the hussu- men, rather than designating a different group. Thus, on the day of enthronement, the g.-men and the h.-men "are to be the kawanu(?) and the taru (attendants)." According to Huehnergard (per sonal communication with Fleming), the form ka-wa-nu may be compared to Heb. root k-w-n "to prepare" or Sab. kwn "to take place," modern Yemeni Arab, kawana "to join, be allied with, support." In Fleming's view (ibid.), ka-wa-ni-Su (1. 39) without the det. w-mcS refers to the function itself. Dietrich (UF 21 [1989] 81) relates the Emarite word to kawum I "ausser" (AHw 466; CAD K126-27), hence the meaning "Aussenstehender," and the translation offered by this scholar for ka-wa-nu, "die Gaste." Yet such an interpretation is unlikely because at Emar this word is written with MA, rather than with PI, viz., *ka-ma-nu. For instance, the MB shift of intervocalic w to m is attested by the lexeme awati "word," written with MA, EGIR-&Z a-ma-ti [an-ni-]ti "after [th]is word" (Emar 263:25-26). For

lit)

VVEJ51 a E M l l l l ^

V U L f t D U L A K I U\ 1 H E iT.MVAUJ«lM 1 EA ID rK.UM UaVlrtB.

other examples, see Seminara, L'accadico di Emar, 163. The PI sign is used at Emar to represent wV or yV; see Part Two, I. I suggest another etymology, based on the reading qa-PI-nV, normalized /qaww/yyanu/, by relating the Emarite form to the WS root q-w/y-n, at tested in Heb. qlna "elegy, dirge," NWS material (JAram.) qyn} "lament," (Palm., Hatra) qynyx "musician." Note also Sab. qyn "title of an administrative official," Aram, qwn, qyn, Polel, "to arrange, plan a song of lamentation." If this interpretation is correct, then qaww/yy&nu defines a musician, a singer, perhaps a kind of cantor specializing in songs of lamentation (dirges). Note that the 3rd m. s. pronominal suffix on the second exemple, qd-PI-niSu, refers to U

WEST SEMITIC VOCABULARY IN THE AKKADIAN 1EXTS FROM HMAR

As Civil (personal communication) points out, the form appears imme diately after su-um-ma-tu, in a section devoted to birds, and by inference it designates a bird or a type of dove. See the Glossary under PI-at-tu4. Note that Laroche (GLH 149) lists a Hurrian word kirib/ki-ri-ip-pi, but provides no meaning. qu-bd-hu / q u b b a c u / WS n. m. s."cup, goblet" (QBC) qu-bd-hu econ.: 1 qu-bd-hu ZABAR "one bronze goblet" (Emar 283:19). Zadok (AION51 [1991] 118-19) relates the Emarite form to theNAform qabhu "a container," attested twice, in Practical Vocabulary Assur 452, pre ceded by Sahu "a drinking vessel" (CAD §/1105), and in Postgate, Palace Archive 155 III 11, as a container of copper (CAD Q 3). Due to its late attes tation (NA), qabhu may be a non-Akk. word, probably of WS origin. If the H signs represent etymological / * c / (see Part Two, I), one may assume a connection between this term and the following NWS forms: Ph., Off Aram. qbcA "cup, goblet," Heb. qubbacat "cup," Ugar. qbct "cup." Note that Ph., OffAram., and Emar forms are m. nouns, whereas the Heb. and Ugar. cog nates are feminine. Moreover there is a vocalic difference between the NA form and the Heb. form with respect to the first vowel, i.e., a in the former example, and u in the latter. I suggest normalizing the Emar form as a quttal- noun / q u b b a c u / . Nevertheless, though attested in broken plurals, the quttal- pattern is rarely found in singular nouns (see Fox, Noun Patterns, 552-55). As Zadok (ibid.) notes, the comparison of Heb. qubbacat with Akk. qabutu "(a bowl)" SB, NA, NB (CAD Q 43-44), proposed by Barth, and accepted by the standard dictionaries, is unlikely. Given the context of Emar 283, a list of vessels, I think that the connection with Heb. qobac "helmet" suggested by Owen (oral communication to Zadok, ibid.) is less convinc ing. qu-la-ru / ? / ? "?" qu-la-ril econ./lit: [xxxxxxx] qu-la-ru (Emar 274:16'); list of cultic items. The items are arranged in this list according to the following pattern: "x item(s): DN (of) divine attribute (or GN)," e.g., 1 hu-pu HS-tdr URU "one h. (-vessel): Ishtar of the City." If we assume the same structure for 1.16', one may consider qu-la-ru a divine attribute (or a GN) defining a DN (?), rather than an item*Note the similarity with Akk. kullaru "elm(?)" found in a lex. text (Hh III 211-12): GlS.MES.TU = kul-la-ru, kaptaru, "(tree) of Kullar," a mountain in the re gion of Lake Urmia (CAD K 504). However, there are a few problems. First, the KUM sign has only one value at Emar, viz., qu, whereas the Akk. GN is written with the KU (ku) sign. Second, the Emarite form does not indicate the double -11-. Third, one expects a genitive form in this interpretation. qu-ni, qu-u-ni / q u n u / WS v. G inf./vb. n. "lamentation" (QW/YN [B])

(Jlossary

1DI

a) qu-ni lit.: "KURqu-ni "Dagan of the lamentation" (Emar 381:15; cf. 379:5; 382:16). b) qu-u-ni lit.: dKUR EN qu-u-ni "Dagan, lord of the lamentation" (Emar 373:88'). Arnaud translates "Dagan, seigneur de la creation," tacitly relating the Emarite form to the CommSem. root q-n-y "to acquire, to get; to create" (cf. Heb. qana). If so, one expects an ultra long final vowel / i / . However, at Emar the vowel length is not always indicated in writing. The extra vowelsign U in the form qu-u-ni may point to a II-weak root (e.g.,g/k/q-w-n), rather than to a Ill-weak root. I suggest relating this form to the WS root q-w/y-n "to compose/sing a song of lamentation" (see qd-PI-nu above). If this interpretation is correct, then the Emar word is a G inf./vb. n., meaning "song of lamentation, dirge," hence the tentative translation "Dagan, lord of the lamentation"; see Pentiuc, JNES 58 (1999) 95. qu-u-ni: see qu-ni, above. qul-qul-tu^ / q u l q u l t u / n; core Akk. qalqalu "(a kind of flour)" qul-qul-tu^ lex.: [ ]x.I§ qul-qul-tu4 (Emar560:103'). Since the context in which this form occurs is made up of different kinds of flour, a connection with Akk. gulgullu (gulgullatu) "skull" (CAD G12728; AHw 297) must be ruled out. I suggest considering this form a local variant of the normative Akk. qalqalu, a Sumerian loan-word in SB texts, denoting a kind of flour (AHw 895). According to the editors of CAD (Q 67), which list the same Akk. form, the scribal note §a qa-al-qa-lu, in Kocher BAM 302, is not a gloss on ZID.GAL.GAL, but rather a spelling out of the logogogram (ZID).x.[x]. Supporting my view that the Emarite form refers to flour rather than to bread (the context includes a few breads beside different sorts of flour) is IS, the only visible element of the logogram string that was the first part of Emar 560:103'. The logogram I§ alone stands for "dust, sand, powder," and it corresponds to the Akk. ep(e)ru. The last meaning, "powder," hints perhaps at a kind of flour, for which qul-qul-tu4 may be the Emarite trans lation. Note that qul-qul-tu^ is followed in the Emar text by tu-ma-gu, a term of unknown origin, denoting a kind of flour. Interestingly, this very word appears in another lex. text as equating a logogram string containing the sign IS, viz., ZI.lS. S

sa-ri-u, sd-ri-i, sa-[ri-u], sa-ri-u / ? / n. "(a kind of bread)" a) ™lUsa-ri-u econ.: [x ] 2 sa-ri-u "[. ] two s. (-breads)" (Emar 318:2). lit.: [4nindajne%]u-u&-&Mg 4 ™^meSsa-ri-u "[four] h [-breads], fours.-breads" (Emar 385:9-10, text E). b) nindasa-n-i lit.: nindasd-ri-i "s.-bread(s)" (Emar 408:8'; cf. 460:7). ninda c) s hyena" (§BC)

Glossary

"161

sa-ba-u lex.: AZ a-su : sa-ba-u (Emar 551:37). The editors of CAD (A/II 344) list asu B "bear," OB, SB, Sum., wr. log. AZ. Huehnergard (AOS1988) normalizes the Emarite gloss / s a b a c u / , trans lating "bear" > "hyena." Note that the vowel sequence V1-V2 (broken writ ing) at the end of this word may indicate a guttural as R, (see Part Two, I). Among the WS cognates of the Emar word are Arab. dabuc-> dabc- "hy ena," Post-biblical Heb. sabuaC; cf. Syr. Dapcd < *capca, exhibiting the regular Aram, phenomenon of dissimilating two gutturals (Brockelmann, Grundriss, §891). Note also Akk. busu (B) < buf- < subc- "hyena" (CAD B 349). Any connection of the Emarite form, which might be also read za-ba-u, with the Eth. (Tigre) word zdbDi "hyena" should be ruled out, since this form, originally from a root *z-D-b, is the result of a metathesis; cf. Eth (Gecez) ZBJb "hyena," Heb. zdêb "wolf," Arab. diDb- "wolf," Syr. diba, dlC)ba "wolf; but Akk. zlbu B "jackal, vulture" (CAD Z 106). sa-pu-ta: see sa-ap-pu-ta,

above.

sa-pu-u[t]-ta: see sa-ap-pu-ta, above. sa-ra-ri, [sa]-ar-ra-ri / s a r r a r u / WS n. m. s. "rival; spouse other than the first one" ($RR) a) msa-ra-ri legal: [f]aS-tar-um-mi EGIR ^sa-ra-ri [ta\-lak "AStar-umml will go after a second man" (AwOS, 45:11-12). Sum-ma mth4-ba-te DAM-ti-ia EGIR-î '"sa-ra-ri ti-il-la-ak "If Hebate my wife will go after a second man" (RA 77 2:18-20 [originally mis read as za-ia-ri by Huehnergard; see below]; cf. 3:15; ASJ 13 23:31; RE 8:41; 42:3'). b) '"[sal-ar-ra-ri legal: [Sum-ma i-na E ur-Si Sa 'na-â-mi-Sa-da DA[M-ia [ma-am-ma irru-ub tc i-na EGIR '"[sa]-ar-ra-ri ta-lak "[If someone enters the bedchamber of Naâml-Sada] my [wif]e [and if] she goes after a [se]cond man" (AuOrS^ 41:19-20). Tsukimoto (ASJ 13 [1991] 285-87; WO 29 [1998] 185) reads ^sa-ra-ri, identifying the Emarite form with the Akk. word sarraru I < sararu "rob ber, criminal" (AHw 1030; CAD S 178-79), here with a special meaning "false, unfaithful"; see van der Toorn, ZA 84 (1994) 51-52 and note 62. Arnaud (AuOrSv 11) considers ^ZA-ra-ri a variant of the Akk. vb. adj. sarru "falsch" < sararu "unbestandig, falsch sein" (AHw 1028-30), render ing it "etranger (au clan)"; cf. sa-ar-ra in §um-ma mfDUMU.SAL ma-ah-ani l*mu-ta5 sa-ar-ra ta-ha-az "Si la fille de Mah D ani u n mari hors du clan epouse" (Emar 176:22-23). Note that Durand (RA 84 [1990] 67) relates the same form sa-ar-ra to the Mari word surrurum, "rester hors d'obedience," with reference to the nomads (ARMT 26 316, no. 151a). But sa-ar-ra is a vb. adj. of qatl- pattern while the Emar word listed here is a qattal- form.

162

Glossary


Beckman (Texts from the Vicinity of Emar, 14) reads za-ra-ri "a strange man," tacitly relating this form to the WS root z-w-r attested in Heb. zur "to be a stranger," ptcpl. zdr "strange; stranger." Yet the Emarite form show ing two distinct rs points to a geminate root rather than to a hollow root. Huehnergard (personal communication) relates this form to the WS root s-r-r "to be hostile, enemy," attested in Heb. sarar "to show hostility," n. sar < *sarr- "adversary," sara "rival wife" = "second wife," 1 Sam 1:6, Arab. darra "to harm, damage; to add a second wife to one's husband," n. dirr-, durr- "condition of a second wife," darrat- "wife other than the first of a plural marriage," Eth. darara "to be hostile," n. dardri "enemy," Aram. Carar "to protest, claim," NWS (Samal, DA) sr2 "adversary, enemy"; on DA ex ample, see also Hackett, Balaam Text, 29,52,132, who reads qrn "threads." Note that the Akkadian has no vb. **sararu, but it does have a nominal form serru B "enemy, second wife, rival," attested in OB, MB, SB (CAD S137-38). I follow Huehnergard's interpretation, noting that the Emarite form may designate not only the second wife, as in Heb., Arab, and Akk., but also a second man, other than the first husband, hence my suggested trans lation "spouse other than the first one." Thus, the Emar term could corre spond to the Akk. phrase amilu Sanu "another man," found in one Ugar. text, e.g., [amila §]ana ana mutlSa ana biti [la tuSerreb] "She [may not bring an]other [man] into the house as her husband," Ugl 5 3:8'-9' (see Huehnergard, RA 77 [1983] 30 note 55). With respect to the form, the Emar word / s a r r a r u / is a noun of qatt&lformation, with double -rr- indicated in the second writing. sa-tii, sa-tu4 / s a c t u / WS n. f. s. "(a vessel)" (SWC) a) (d"e>sa-tu econ.: 1 sa-tii "one s.(-vessel)" (Emar 274:16'). lit.: 1 ^sa-tu I.GlS "one s.-vessel with oil" (Emar 369:89; cf. 274:18'.21'; 369:96; 370:19'.42'.97'; 452:2.7.37'; 459:14'; 463:29'). b) d^sa-tui econ.: 1 MINa-na du«sa-ta4: tDUMU.SAL- sactu; cf. Arab. sac- < *sawac-. On the high frequency of qatal- pattern throughout the Sem. area, see Fox, Noun Patterns, 309-25. Note, however, that PWS probably did not permit words of the shape CvCtv (i.e., v in clossed syllable).

163

sa-tu,: see sa-tii, above. si-ra-hi / s i r a h u / WS n. m. s./ pi. "lamentation(s)" (SRH) si-ra-hi lit: DUB an-nu-u Sa si-ra-hi W A N N A ME "This tablet is of the lamentation(s) of Ishtar of the battle" (Emar 460:1). The form si-ra-hi may be either a local variant of the SB form sirhu "dirge, song (of a special type)" (CAD S 205-6), exhibiting an anaptyctic vowel a (see the Glossary under zi-ma-ra) before the guttural h, or a NWS doubly marked plural of a qitl- noun from the CommSem. root s-r-h, at tested in Akk. sarahu B "to sing, to sing a lamentation," OB, SB (CAD S 99100), Heb. sarah "to cry, roar," Eth. sarha "to cry, shout," Arab, saraha "to cry," Sab. srh "to appeal for help." si-iD-li, si-ih-li / s i c l u / WS n. m. s. "reproach" (SCL) a) si-i3-li legal: KI-ir-SI-tui Sa KA-6J [ x x ] x si-P-li "The k. field belonging to the gate [.. ] . of reproach" (Emar 186:19). b) si-ih-li legal: ii a-nu-ma E-ia Sa KA si-ih-li "And now, my house belonging to the gate of reproach" (Emar 213:24). I suggest reading the ZI sign si, and relating the Emarite form to the Eth. root sacala "to rebuke, reproach," n. sdclat "reproach," hence our trans lation "gate of reproach," with reference to the city's gate as a common place of judgment in ancient times. These words are perhaps cognate with Akk. salu (selu) "to fight, object" (CAD S 89; see Huehnergard, "Further South Semitic Cognates," 706). If this interpretation is correct, and these two writings represent the same word, then here we have evidence that at Emar the guttural / c / was indicated with the H signs. On the representa tion of /* c / , see Part Two, I. si-ih-li: see si-iD-li, above. si-ip-hu, si-pa-hi / s i p h u / and /sipahf/ WS n. "broad, flat surface; plat form" (SPH)" 1) /siphu/ n. m. s./p. si-ip-hu legal: A.SA si-ip-hu i-na qa-as-ri "A flat field in..." (Emar 142:1; cf. 194:22; 198:5). A.SA si-ip-hu ma-la ma-su-u "A flat field, as far as it extends" (ASJ 141:1). i-na x E-ti Sa mZi-LUGAL DUMU ir-{&-dlSKUR A.SA.HI.A si-ip-hu "In (front?) of the house of Li-Sarri, son of Ir'ib-Baclu: flat fields" (Sigrist, "Seven Tablets," 6:2). 2) /sipahi/ n. m. s./p. si-pa-hi legal: it, A.SA.MESDUMU.MES im-ma-ri i-di si-pa-hi "And the fields of the sons of Immaru (are) near the flat fields" (Emar 115:3).

164

WEST SEMITIC VCXTABULARY IN THE AKKADIAN TEXTS FROM EMAR

Arnaud (Emar VI/3, passim) leaves the word untranslated, whereas Tsukimoto (ASJ 14 [1992] 312) renders "a field uncared," relating the Emarite form to Akk. sapahu "to scatter, waste" (AHw 1024-25), hence a field lying waste, and low in price. The difficulty with Tsukimoto's interpretation is that there are no examples of sapahu describing a field. How ever, supporting his interpretation is that the value si for ZI sign is well attested, so the first form may be related to the second form Sl-pa-hu. Durand (RA 84 [1990] 61) takes siphu as a variant (metathesis?) oisihpu "vicinity" (CAD S 299), but this view is questionable. Sigrist ("Seven Tablets," ad loc.) translates "its fields are Siphu" tacitly relating this form to Akk. Sapahu "breit hinstreuen" (AHw 1167). Yet the ZI sign has no value *Si. Thus such a reading is unacceptable. I propose relating the Emarite forms to the Arab, root safaha "to broaden, flatten," n. sifah- "side, surface," n. safth- "broad side, surface"; cf. Eth. safh "breadth," safuh "broad," saffih "flat"; note also Heb. sappihit "flat cake," and Syr. splhta "plate of metal." If my interpretation is correct, then si-ip-hu might be either a singular or plural form (pi. required by A.SA.HI.A). Hence, the normalization with an anceps -U. As for the syntax, qitl- is rare as an adj., and the forms are not genitive. Thus, I suggest an apposition, i.e., "a field, a flat area." Respecting the second form si-pa-hi, it seems a doubly marked plural (NWS pi.). But since the final vowel could be short or long, the "double" marking is uncer tain. See Part Two, III. Note that the use of SI with the value si is very rare, occurring only in a few texts from Bog. and Susa. See von Soden-Rollig, AS*, ad loc; see also Part Two, I. Note also that the second form appears only in one legal document, without being immediately preceded by A.SA "field," as is true of the first form. These observations raise the question whether si-pa-hi represents the same word as si-ip-hu. si-pa-hi: see si-ip-hu, above. su-pa-r[a-ti\: see su-pd-ra-ti, below. su-pd-ra-ti, su-pa-r[a-ti] / s u p a r a t u / WS n. f. p. "goats" (SPR) a) su-pd-ra-ti econ./lit.: dINANNA su-pd-ra-ti "Ishtar of the goats" (Emar 379:6). b) su-pa-r[a-ti] lit.: [x] ZfZ ab-lu-si a-na HUR.SAG su-pa-r[a-ti\ SISKUR-w "they offer [...] of emmer grains on the mount of goats" (452:29'). econ.: 1 hu-bu Hs^-tdr su-pa-r[a-ti] "one A.(-vessel): Ishtar of the go[ats]" (Emar 274:8). I suggest considering the Emar word a NWS form, related to the rare Heb. noun sapir "he-goat"; cf. Syr. sepraya (Brockelmann, Lexikon, 635). If this etymology is correct, then the Emarite word may be a doubly marked plural (fern.) from a quit- noun, * supru; on NWS plurals at Emar, see Part Two, III. Note the OA form supru (B) "(a domestic animal)," connected

Glossary

165

perhaps with Heb. and Syr. forms (CAD S 253-54; AHw 1113 lists only supru "hoof"). Arnaud's rendering "(la montagne) Suparatu" does not exclude the proposed etymology, since a common noun may eventually become a GN. Steinkeller (private communication) considers the Emarite form a vari ant of Akk. supuru "fold, pen" (AHw 1061). Note, however, that the Emarite form is a fern, noun, whereas the Akk. noun is masc. Further, the mention of HUR.SAG "mountain" in the second text cited above fits well with "Ishtar of the goats." su-pu-tu^. see sa-ap-pu-ta,

above.

su-pu-ut-tu4: see sa-ap-pu-ta, su-pa-[tu]: see sa-ap-pu-ta,

above. above.

5 sa-a-DA-[nu] / ? / n. "(a precious stone)" Sa-a-DA-[nu] lex.: ZA.KI.IIN] ZA.GIN uq-nu : Sa-a-DA-[nu] (Emar 553:29). Von Soden (AHw 1426-27) lists uqnu, Ugar. uqunu (traveling word, unknown origin), Hitt. ku(wa)nna§, "Lapislazuli, Lasurstein,Tiirkis," OB; probably also Greek kuanos. Note that Arnaud supplies [-nu], i.e., Sa-a-da-lnu), to give the Akk. word Sadanu A "hematite," OA, OB, SB, NA, NB (CAD S/I 36-38); von Soden (AHw 1123) compares the latter word with Syr. Sadma "Hamatit." But the last sign(s) may be anything—or not there at all. Note also that the Emarite form shows an extra vowel-sign in the first syllable, while the Akk. word has an ultra-long / a / in the second syllable. In this case, the Emar word might well derive from a ll-w/y root, viz., S-w/y-d/t/t. Sa-a-i I ? / ? "falcon, hawk?" Sa-a-i lex.: [SUR.DU ka-s]u-su : Sa-a-i (Emar 579:9'). [ ] [ka-su]-su : Sa-a-i (Emar 579:10'). Arnaud reconstructs in 1. 9' [ nap-ru-]su, probably equating Sa-a-i with the Akk. vb. SdJu "to fly about" (CAD S/II 243-44); cf. napruSu "to fly" (CAD N/1314-15). Note that in 1. 8' we have [P]I-du-u "?," and in 1. 7' [:] hu-ri'-in-nu "(a bird)." Respecting the reading of the latter form, see the Glossary under hu-hi-in-nu. The lines 9' and 10' reproduced here are reconstructed by Civil who shows (personal communication) that the form ends not in - [(x)\ (so in idem, AuOr 7 [1989] 19) but rather in -i, and its meaning is "falcon, hawk." Sa-ag-ga-ar, S[a-a]g~ga-ri, Sa-ag-ga-ru, Sag-gar /Saggaru/ WS n. m. s. "a DN; offspring?" (SGR)

166

Glossary


a) dSa-ag-ga-ar lit: dNIN.KUR dSa-ag-ga-ar u dhal-ma "Ninkur, Saggaru and Halma" (Emar 378:12; cf. 373:76'). b) S[a-a]g-ga-ri lit: i-na Sa-ni-i u4-mi i-na U415.KAM i-na u4-rni 8{a-a]g-ga-ri DU "On the next day, the fifteenth day, the day of S[a]ggar, they perform (a ceremony)" (Emar 373:42). c) Sa-ag-ga-ru lit: Sa-ni-i u4-mi U4 15.KAM sa-ag-ga-ru dKUR EN bu-qa-ri ii DINGIR.ME§g'a&-[W] dSa-aS-Sa-be-ia-na-tu4a-na KA miml'*si-ka-nati u-Se-su-u "(On) the next day, the fifteenth day, they take Saggaru, Dagan, the lord of oxen, the gods, (and) all the S. -deities, out to the gate of the stelae" (Emar 373:192-93'). d) gag-gar lit.: dKUR a-bu-ma u Sag-gar i-na uA-mi Sa-a-Su-ma u-Se-su-u "On this day they take out Dagan, the father, and Saggaru" (Emar 373:195'). Arnaud considers Sa-ag / sag-ga-ru a DN, i.e., (god) Saggar. Fleming (Installation, 205 note 11) notes that Arnaud's reading of the logogram d30 (commonly rendered "Sin") as "Saggar" (Emar 373:27-28) is supported by the equation md 30-a-6i: sa-ga+ra/-a-ba, found in one of the Emar seals (Laroche, Akkadica 22 [1981] 12 note 46). According to Fleming (ibid.), Emar 375:4 provides another logographic writing for Saggar, viz., i-na u4-mi 15 d HAR-ar "on the fifteenth day of Saggar," where d HAR-ar stands for Saggar. Note that the phonetic comple ment -ar, and the mentioning of the same day ("the fifteenth") make the equation d HAR-ar = Saggar likely. Stol (On Trees, Mountains, and Mill stones, 75-76; see Fleming, ibid.) discovers a similar equation, sag-gar = d HAR in CT 2945 11:7. Among the topographical identifications of Saggar, the deified mountain Djebel Sinjar, and Saggaratum on the Habur are most likely. The latter identification relies on the writing dYLAR-a-timki (Mari), similar to the logogram d HAR-ar found at Emar. With respect to the ety mology, a root **Sagaru is lacking in Akk., and forms such as Sagaru "(a metal object)," and Sagaru "hunger" (CAD S/166) do not show the doubled -gg-, neither do they fit semantically in our context. A form Sgr occurs in the Deir c Alla inscription (114), besides cStrt. The editors of DNWSI (1110) explain Sgr wcStr as "name of one goddess," while Hackett (Balaam Text, 41, 54, 134) suggests considering Sgr and c Strt with the same meaning as in Heb., i.e., "offspring" and "young," rather than as two DNs. The latter interpretation fits well in the context (i.e., the animal kingdom) of the DA plaster. Among the NWS cognates of this form note Heb. Seger "offspring, young of beasts," Aram. Sagar "to cast (of ani mals); to give birth," n. Sigra "that which is cast," Syr. Sgar "to pour forth." Note that at Emar the form Saggaru occurs preceded by the det. d or among other deities, hence its identification with a deity, perhaps of fertility. S[a-a]g-ga-ri: see Sa-ag-ga-ar, above.

167

Sa-ag-ga-ru: see Sa-ag-ga-ar, above. Sa-ah-ri /Sahru/ WS n. m. s. "dawn; a DN" (SHR) d sa-ah-ri lit.: 1 UDU a-na dSa-ah-ri SISKUR-w "They sacrifice one sheep to (god) Sahru" (Emar 369:52; cf. 1. 96; 371:10'). The presence of the AH sign, representing the guttural / h / (see Part Two, I), points to a WS origin of the Emarite form Sahru, vs. the Akk. coun terpart Seru (slru) "morning star, dawn, morning," from OB on (CAD S/II 331-35). Among the WS cognates of the Emarite form are Heb. Sdhar < *Sahr"dawn," Aram. Sah"ra "dawn," Arab, sahar- "dawn," Ugar. Shr "dawn"; the god Sahr "Dawn," El's son (DLU 435). Probably the text from Is 14:12 he(y)lel ben-Sahar "the shining one, the son of Dawn" alludes to the same astral deity (Page, Myth of Cosmic Rebellion, 94-103). Note also the NWS (OffAram.) word Shr2(2). Sa-aS-Sa-be-ia-na-tu;. see Sa-aS-Sa-bit-ti, below. Sa-aS-Sa-bit-ti, Sa-aS-Sa-bit-ti, Sa-aS-Sa-bit-tu^ Sa-Sa-bi-tu4, Sa-aS-Sa-beia-na-tu4 /SaSSabittu < *SaSSabintu/ and /SaSSabianatu/ n. f. "(a DN)" 1) /SaSSabittu/ n. f. s. a) dSa-a§-Sa-bit-ti econ./lit: dSa-aS-Sa-bit-ti "SaSSabittu" (Emar 378:8). d b) Sa-aS-Sa-bit-ti lit.: 1 DUG KU6 Sa E.GAL-li a-na Ha-aS-Sa-bit-ti SISKUR-H "They of fer one vessel with fish, belonging to the palace, to SaSSabittu" (Emar 373:26). c) dSa-aS-Sa-bit-tu4 lit.: Asa-aS-Sa-bit-tu4 sa E dNIN.URTA i-na KA "\m'ssi-ka-na-ti "SaSSabittu of the temple of Ninurta, at the gate of the stelae" (Emar 373:23; cf. 373:passim). d) dSa-Sa-bi-tu4 lit: ii dSa-sa-bi-tu4iS-tu E d[NIN.URTA] it-ti dNIN.KURi-Sa-Sa-bu-sun[u-ti xxx] iS-tu Nl\NDA].ME&x [ ] "and SaSSabittu from the temple of [Ninurta] along with Ninkur...; from the br[ead]s . [.. ]" (Emar 388:5-7, text F). 2) /SaSSabianatu/ n. f. p. d Sa-aS-Sa-be-ia-na-tu. 4

Sa-ni-i u4-mi U4 15.KAM Sa-ag-ga-ru dKUR EN bu-qa-ri u DINGIR.MESg'd6-[6i] dSa-aS-Sa-be-ia-na-tu4a-na KA "'Vme5sj-Aana-ti u-Se-su-u "(On) the next day, the fifteenth day, they take the Saggaru, Dagan, the lord of oxen, the gods, (and) all the S.-deities, out to the gate of the stelae" (Emar 373:192-93'). Arnaud (Emar VI/3, ad loc.) translates "la Paredre" ("consort"). Dietrich (UF 29 [1997] 119-22) suggests that SaSSabetu, a generic concept for god dess, should be related to the Sem. root (w)aSabu "to sit, dwell." He also remarks that the Emarite form consists of three elements, Sa "who, which," lit:


Glossary

(w)aSSabu "tenant, resident," and -Itu (found in adjectives of residence). Dietrich translates "the one who (is) coresident," that is very close to Arnaud's rendition. Fleming (personal communication) considers SaSSabetu a group of spir its, set apart from DINGIRmeS "deities," and takes i-Sa-Sa-bu (Emar 388:6, text F) as a denominative verb related to the Emarite noun. Seminara (L'accadico di Emar, 355 an note 49) explains this verb as a local variant of § durative of (w)aSdbu, viz., iSaSabu for UsaSabu. Haas (apud Dietrich, UF 29 [1997] 115,120) links the term SaSSabenatu with the widely evidenced "heptads," often associated with the weathergod. Haas' etymology relies on the Sem. numeral sbc "seven," that might describe the aspect of completeness. Huehnergard (personal communication) connects the two forms, i.e., s. SaSSabint- < ... -bayant-; pi. Sassabayanat-, detecting in them two words, SamS "sun" (fern.), and byn "discerning." I read the BE sign bit rather than be in the writings otEmar 373 in order to harmonize the peculiar spelling Sa-aS-Sa-bit-tu with the rest of examples. Thus, the Emarite form ends in *-nt- > -tt-, rather than in a pi. marker -etu (so Fleming, see above). The form dSa-aS-Sa-be-ia-na-tu4 /§a§Sabianatu/ is a f. pi. noun with an -an suffix.

This word may be related to a root s/S/9-m-:'/h/c, but thus far I have been unable to find any of these combinations. Note the Arab, root §amaca "to rub/smear with wax."

168

Sa-aS-Sa-bit-ti: see Sa-aS-Sa-bit-ti, above. Sa-aS-Sa-bit-tu4: see Sa-aS-Sa-bit-ti, above. Sa-D-BA I ? / ? "?" Sa-'-BA lex.: [ ] MIN / BURU5!.MAH si-nu-un-tui: Sa-P-BA / si'-nu-untui (Emar 555:70'). Note the core Akk. word sinuntu, attested in MB/SB, NA, and mean ing "swallow (bird)" (AHw 1048). The form Sa-D-BA might be related to Arab. Sahab- "gray color" (Lane, Freytag). If this etymology is correct, the Emarite gloss could refer to the color of this bird. sa-ma-u 111 vs.. "(a vessel?)" Sa-ma-ii econ.: Su-kut-ti dINANNA URUki 1 mar-Suu KU.BABBAR i-na $k-Su 3 Sama-ii G U S K I N GAL SUN.MES ina &A-Sii 2 §E.LU GUSKIN [ x KI.LjA.BI "The treasury of Ishtar of the city: one plate of silver, in its center three big golden S. (-vessels) with 'cows', in its center two grains(?) of gold [weighing [... ]" (Emar 43:2; cf. 11. 4.5.7). 1 Sa-ma-ii ZABAR "one bronze S. (-vessel)" (Emar 285:5). Durand CRA 84 [1990] 81) relates this form to Akk. Samu "heaven" (CAD §/1339), noting that the designation of a "cup" with the word "sky" would fit well in the Hitt. culture. Note, however, that there is no evidence of Hitt. influence in the texts cited above. Moreover, Durand fails to produce other parallel examples to support his interpretation.

169

sa-mu-na, Sa-mu-nu / ? / ? "(a vessel?)" a) Sa-mu-na lit.: < x x x x > 2 Sa-mu-na G E S T I N . H A D . D U . M E 5 " two S. (-vessels) with dry raisins" (Emar 388:8). b) Sa-mu-nu lit.: < 1 > Sa-mu-nu gisLAM.GAL.ME "< one > §. (-vessel) with pistachios" (Emar 388:9; text J: < 2 > sa-mu-u-[n]a''; text K: ^Sa-mu-nu). The first form Sa-mu-na, preceded by "2," might be an example of a noun in the dual, nom., bound form (-a); note the similar writing < 2 > Samu-u-[n]a!, found inEmar 388:9, text J. From the version K of the latter literary text listed above, we learn that the S. (-vessel) was probably made of wood (^Ha-mu-nu). Sa-mu-nu: see Sa-mu-na, above. Sa-mut-ta, §a-mut-tuA, Su-mut-tu4 /gamuttu/ and / S u m u t t u / n. "?" 1) /Samuttu/ a) sa-mut-ta lit.: 1 sa-mut-ta HS^-tdr "one. ..: Ishtar" (Emar 274:19' b). b) Sa-mut-tui lit.: 1 Sa-mut-tu4 dKUR EN ni-PI-Si "one . . .: Dagan, lord of the . . . " (Emar 274:18'; cf. 11.16'.17'.19'a). 2) /Sumuttu/ Su-mut-tu4 lit.: 1 Su-mut-tu, "one..." (Emar 274:15'). The editors of CAD (S/III 301-2) list Sumuttu (Samuttu) "red plant; beetroot," attested in MB, Bog., Nuzi, MA, SB (Sum. loan-word?). Even though the core Akk. word exhibits the same vowel alternation a:: u in the first syllable as the Emar lexeme, its meaning hardly fits a list of cultic items, mostly vessels. Note the Ugar. word Smt II "reddish, ruby tonality (esp. of cloths dyed with purple)" in hpn. d. iqni. w. Smt "a mantle of violet and ruby purple" (DLU446). Note, however, that the basis of this translation (so also in Akk. sumuttu "red plant") is probably the Akk. word samu "red" (CAD S 12631). Sa-mut-tu4: see Sa-mut-ta, above. Sa-ra /Saru/ WS n. m. s. "wall, fence; (a type of building)" (§WR) Sa-ra legal: E-tu4 Sa-ra ii E ha-ab-lu "the S.- building and the /i.-building" (ASJ 13 23:25). Tsukimoto (ASJ 13 [1991] 287) leaves this word untranslated, noting that the meaning of the Emarite form is something akin to "main" (house).

171


Glossary

The basis for this interpretation eludes me. I suggest relating this form to the NWS root S-w-r, attested in the inscriptional material, viz., Srl "wall," absolute s. Sr (Old Aram.), Swr (OffAram.); cf. emphatic s. SwrJ (Hatra) in Swr3 w^bwl3 dy bnD byt DlhD nsrlw] "the wall and the gateway which he built in the house of the god N." (Hatra 272:1; see DNWSI1190). That Swr does not simply mean a wall of a house, but rather a piece of construction which can be added to other structures, follows from another Aram, text: Swr3 zk bnh bmnsyct byrtD "This wall (fence?) was built in the midst of the fortress" (DNWSI 1190). The meaning of the whole phrase "a house (with) a wall (fence?)" fits the context, where there is the same association with byt "house" as in the Hatra inscription cited above. If this interpretation is correct, then the Emar word is a noun oiqatal- formation, exhibiting triphthong contraction, viz., *Sawara > Sara. Note that the -a case-ending for the expected gen. -i end ing is due probably to the diptotic case system; see Part Two, III. The diffi culty with this interpretation is that the Aram, forms with an o/u vowel have a different pattern, viz., qatl-. This form has another possible etymology. If one normalizes Sa-ra / Sarra/, the Emar word might be related to the WS root S-r-r, attested in Eth. sarara "to lay a foundation, found, establish, build, construct," n. surare "foundation." Thus, the Emarite qatl- form designates "the foundation of a building." The difficulty with this interpretation lies in the nonrepresentation of the double -rr-, though such an orthographic convention seems to be optional in our corpus (see Part Two, I). Note, however, that the consonan tal doubling is indicated in Sar-ru, Sar-ru /Sarru/ "officials" deriving from a similar geminate root, s-r-r (see Sar-ru, below).

thunder" (CAD S/163-65,73; S/II 413). A similar vowel alternation is found in the Emarite form barku vs. core Akk. birku "knee" (see the Glossary under bd-ar-ku). Note the odd case ending -a for the expected genitive -i, which may be again an indication of the diptotic case system used at Emar; see Part Two, III.

170

Sa-Sa-bi-tu4: see Sa-aS-Sa-bit-ti, above. Sab-bu-tu /Sabbutu/ n. m. s.; core Akk. Sabbitu "(a torch?)" Sab-bu-tu lex.: MIN (= GD.IZI.LA gi-zi-lu-u : Sab-bu-tu (Emar 546:9). Fleming (Installation, 108 note 120) suggests that Sabbutu (cf. Sabbitu A "staff" SB, CAD S/110; probably at Emar i > u after b) might be a local term for gizillu "torch of reed for cultic purposes," attested in Bog., SB, NA, NB (Sum. loan-word), CAD G 113-15. Note that in 1. 10 the Akk.. correspondent of the same Sumerogram GI.IZI.LA is diparu "torch" (CAD D 156-57). Sag-gar: see Sa-ag-ga-ar, above. Sag-ma / § a g m u / n. m. s.; core Akk. Sagimu/Sigmu "cry, uproar, thunder" Sag-ma lit.: [ ] MUgEN a-na EN Sag-ma x[ ]"[...] the bird for the lord of thunder . [.. ]" (Emar 490:3'). I suggest considering Sag-ma an Emarite variant of the core Akk. Sagimu (Sagimmu) "roar, cry," SB, or Sigmu "cry, uproar," SB < Sagamu "to roar,

Sar-pd-aS-Si /sarpaSsl-/ Hitt. n. "cushion" Sar-pd-aS-Si legal: 2 ut-ta-lu4 Z[ABA]R sa Sar-pd-aS-Si "two b[ronz]e utallus of cushion shape" (RA 77 4:20). I follow here the interpretation of Huehnergard (RA 77 [1983] 34 and note 85), who identifies the form Sar-pd-aS-Si with the Hitt. word SarpaSSi"cushion" (Friedrich, i?W 187; Giiterbock, Oriens 10 [1957] 233-39), hence the translation "of cushion shape." Sar-ru, Sar-ru / s a r r u / WS n. m. p. "officials, rulers" (SRR) a) Sar-ru lit: KAS.GESTIN ka-sa-ti u-ma-lu-u ^-"^Sar-ru na-di-nu-ti qi-da-Si Ume %u-us-su a-na E dI§KUR KU NAG-u "They fill the cups with wine. The officials who offer the qidaSu (-offerings) (and) the h. -men eat (and) drink in the temple of Baclu" (Emar 369:12-13; cf. 385:14.24.36.37; 386:10'.20'; 387:22; 388:18.25.51.53.60.65; 395:4'.12'; 404:6'). b) Sar-ru lit.: [(«) Kmcfsar-ru na-[di-nu qi-da-Si] "[(and) the] officials who o[ffer the qidaSu (-offerings)]" (Emar 372:6'; cf. 1.10'). Arnaud's ("les chantres"; Emar V I / 3 , ad loc.) and Dietrich's ("die Sanger"; UF 21 [1989] 79) translations rely on the WS root S-y-r "to sing," but the doubled -rr-, indicated in both Emar writings, points to a geminate root rather than a ll-y root. Fleming (Installation, 94-96) rules out any connection with Akk. Sarru "king," even though Emar 372:6'.10' uses the LUGAL (= Sdr) logogram for the more common SAR sign. It should be remembered that the "kings" (never written syllabically) are participants only "in absentia" during the Emar ceremonies. Fleming takes the Emarite form together with na-di-nuti qi-da-Si, translating "the Sarru who give the qidaSu." He relates Sarru to the WS word for "lord, official," which derives from the same CommSem. root s-r-r, as Akk. Sarru "king" (CAD S7ll 76-105). WS cognates to the Emarite form include Heb. sar < *sarr "chieftain, chief, ruler, official," Ugar. Sr "prince, ruler," NWS (Ph., Heb., Palm.) £r, "prince, high functionary"; cf. Akk. Sarru at Mari "Kleinkonig oder Schech" (AHw 1189). Sar-ru: see Sar-ru, above. Si-a-ti / g P a t u / n. f. pi.; core Akk. Satu "ewes" Si-a-ti lit.: ki an-nu-ti-ma mLm CiCCiC (Huehnergard, Ugaritic Vocabulary, 270). Another possibility is to normalize /slkruiu/, considering this form a noun of qitl- pattern from the same CommSem. S-k-r root (Akk. Sakaru "to become inebriated, drunk," CAD S/I 157), from which the Akk. word sik(a)ru "beer" might derive: perhaps a "beer-vessel." On the qitl- pattern found in verbal action nouns, see von Soden, GAG §55c 2a; Fox, Noun Pat terns, 276-77. The suffix could be Akk. -in(n)u (von Soden, GAG §56r 39). Si-ir-ha-DU /Sirhatu?/ n.? "plow?" Si-ir-ha-DU lex.: abi-'in|API[N] e-p[i]-nu : Si-ir-ha-DU (Emar 545:120'). Civil (AuOr 7 [1989] 8, 12) restored this line, translating Si-ir-ha-DU "plow." He also suggests some links with Ebla, by pointing out that the local word for plow, Serhatu, could explain the equation sÂPIN = su-hatum (MEE 4 248 no. 435) phonemicized /Surhatum/, probably related to Ser'/hu "furrow" (CAD § /II327-30). Si-na-hi-lu /slnahilu/ Hurr. num. "second (-quality)" Si-na-hi-lu lit.: 2 n'aAAmessa-ap-pu-ta ZI Si-na-hi-lu "two s-breads of second (-quality) flour" (Emar 452:41'; cf. 452: passim; 471: passim). Arnaud translates "(farine) de deuxieme qualite." Fleming (Installation, 284) identifies this form with the Hurr. word Sinahila "second": at Nuzi "qualificatif pour des vetements, meubles, denrees (farine)"; Speiser, JAOS 56 (1936) 404-5: "de second qualite" (Laroche, GLH 233); cf. Sinahilu (Hurr. word) "zeitstellig, -klassig" (AHw 1241). Note that the numeral "two" in Hurr. is Sin-, spelled Si-in (Mit II 59); see Speiser, Human, §116. As it is written, the Emarite form Si-na-hi-lu looks rather like the Akk. numeral Sina "two" followed by a Hurr. mor pheme, e.g., the adjectival suffix -he (Speiser, ibid., §158). Yet the final I is unexplained.

173

Su-BI I ? / ? "?" Su-BI lit.: 2 hi-is-si-lpu d]iSg-tdr Sa Su-BI "two h.(-vessels): Ishtar of..." (Emar 274:3; cf. 373:78'). a-na Ai&t-tdr Sa Su-BI SISKU[R-«J "They sacrifice] to Ishtar of ..." (Emar 452:10; cf. 1.14; 504:2'). Arnaud translates "AStarte du retour," tacitly relating this word to the WS root 6-w-b "to return," attested in Heb. S-w-b, Arab. Oaba, Aram, t-w-b, Syr. tab, Ugar. Bwb; cf. Sab. 6wb (causative) "to repair." Huehnergard (AOS 1988) and Zadok (AION 51 [1991] 119) follow the same etymological path as Arnaud. But this nominal form with such an abstract meaning does not fit quite as well beside a divine being (Ishtar). The Emarite form may also be read Su-pi, and related to the Hitt. adj. Suppi- "rein (rituell rein), heilig, sakrosankt" (Friedrich, HW199). Interest ingly, the goddess of morning and evening star is described as "the holy one, the awesome queen of the Anunnaki," "the holy one of heaven," in a hymn from the time of Iddin-Dagan of Isin (Jacobsen, Treasures of Dark ness, 138-39). The difficulty with such an interpretation is the presence of Sa between a noun and a modifying adjective. Su-mut-tu4: see Sa-mut-ta, above. Su-PI-DI I ? / n. "?" "Su-PI-DI legal: mdaS-Sur-$E$-SUM-na DUMU HIYU-a-bi Hu-PI-DI ka-r[i] "ASsuraha-iddina, son of SamaS-abu, the £-man of the qua[y]" (Emar 127:2). Arnaud translates "juge du Qu[ai]," relating this form to the CommSem. root 6-p-t "to judge." Thus, the Emar word is a G active participle m. s. exhibiting the Canaanite shift, viz., Oopitu < *6apitu; cf. Heb. Sopet < *6apit"judge, governor." This interpretation is refuted by Huehnergard's (AOS 1988) observation that the PI sign at Emar usually indicates wV oryV. For the rare examples where PI = pi, see Seminara, L'accadico di Emar, 173. The normative Akk. form Sapitu "district governor, judge" (CAD §/1459), written with BI (= pi), occurs elsewhere at Emar, e.g., Emar 542:21 (H AR.rahubullu): [DI.KU5.]GAL Sa-pi-tu;ci.AuOr 51:15 mdK\JR-GAV"§a-[pi]-tu. Durand (RA 84 [1990] 59) proposes a new reading, i.e., LU Su-wa-dika-ni "homme de Sadikanni," noting that Sadikanni at that time was a known city on the lower Habur. The presence of the glide in the city name, elsewhere spelled Su-a-di-ka-ni, should not surprise, since this may repre sent the local pronunciation. A similar example is the personal pronoun Su-wa-tu (Emar 156:7). The difficulty with this interpretation lies with the last sign of 1.2', reconstructed RI by Arnaud, and read NI by Durand. Given the uncertainty surrounding this graph, I side with Arnaud, since the hori zontal stroke is too long for a NI sign. 3a-QA-JKU/?/n.pl."?'

l±m

nidintu - nidndtu (AHw 786; CAD N/II 206-8). The Emarite form tadnatu seems to be the plural (thus far unattested) at tadittu. If this interpretation is correct, then the whole temporal phrase refers to the presentations related to the NIN.DINGIR installation. Dietrich (UF 21 [1989] 82 note 78) subscribes to this interpretation, trans lating "An (diesen) drei Tage der Ubergabe." But according to Fleming (ibid.), it is inappropriate to use the generic term EZEN "festival" in de scribing a subset ("the presentations") of the whole ceremony. ta-ah-ru-um /tahrum/ WS v. G preterite 3 f. s. "to declare sacred; to vow" (HRM) ta-ah-ru-um legal: \lu-\u ta-ah-ru-um-mi [DUMU.MES] Sa ul-la-du4lDUM\JME§\-ia Su-nu-mi "She [surel]y declared (vowed): "[The sons] whom I will bear, they (will be) my [sons]" (AuOr 5 13:10-12). Arnaud (AuOr 5 [1987] 233 note 31) translates "[qu']elle concoive," re lating the Emarite form to the WS root h-r-y "to be pregnant." Yet, the doubled -mm- indicated in writing points to a root with m as R3, followed by -mi, the marker of the direct speech. I suggest connecting this form with the WS root h-r-m "to put aside, forbid, consecrate," attested in Eth. "to forbid," Heb. haram (Hiph.) "to ban, devote," Arab, harama II "to declare inviolable." If this interpretation is correct, then the meaning of the Emar vb. is something like "to declare,

ta-al-pa-nu lex.: il-li-el [§U]B td-al-pa-nu

: ir-ri-bu (Emar 545:331').

Perhaps td-al-pa-nu is a variant of the core Akk. tilpdnu "bow," OB, wr. log. 8isSUB (AHw 1359). See the Glossary under ir-ri-BU. A similar vowel alternation a/i is found in barku (Emar)/birku (core Akk.) "knee." See the Glossary under bd-ar-ku. ta-kil /takil(u)/ WS v. C preterite 2 m. s. "to hold" (KWL) ta-kil legal: m[a-a at-t]a a-na IR LU Sa-nim-ma te-[er-ru-ub] ii P-TUKUL Sa LUGAL-ri ta-kil "You will enter as servant of another man, and you will hold the king's weapon" (Emar 33:26). Arnaud (Emar VI/3,48) translates "tu tiendras," considering ta-kil an aberrant form of the core Akk. kullu "to hold an object" (CAD K 508-18). This interpretation seems unlikely. First, the Akk. root is attested only in the D stem. Second, I expect to have here a durative, rather than a preterite. Huehnergard (personal communication) suggests relating this form to the NWS root k-w-l "to contain," C "to hold"; cf. Heb. k-w-l. If he is correct, then the Emarite form is a C-stem preterite 2 m. s. like Heb. tdSib, Hiph. of S-w-b. «ta'-» na-ah-la-ti /nahlatu/ WS n. f. s./pl. "inheritance, possession" (NHL) «ta'-» na-ah-la-ti legal: mi-im-mu-ia ki-ma «ta'-» na-ah-la-ti-ia "All my goods (are) like my inheritance" (AuOrS, 35:10). Arnaud renders "tout mon bien qui vient de possession hereditaire." Ikeda (Linguistic Analysis, 154) considers this form a derivative from Akk. nahalu B, translating "my heritage." If Ikeda's interpretation is correct, then one may assume that «ta'-»naah-la-ti is a WS form, since nahalu B "to hand over (property)" (CAD N / 1126) is attested only at Mari. Note that von Soden (AHw 712) considers nahalu II a Can. loan-word. Among the WS cognates of the Emarite form are Heb. nahal "to get or take as a possession," a denominative vb. < nahald; Ugar. nhl "heir," nhlt "inheritance" < *nhl (DLU 322), NWS inscriptions (Ph.) nhl "to take possession of, to inherit"; cf. Arab, nahala "to make a present," Sab. nhl "to grant a lease." The Emar word seems to be a nominal form built with the preformative ta-. Yet there is no pattern **taqatlat- in Semitic. The taqtdl, fern, taqtalatpattern (Brockelmann, Grundriss, §206), the closest one to the Emar word, would have yielded a form such as *tanhaldtu, rather than **tanahlatu. In order to solve this problem, one could tentatively assume a scribal error: ki-ma «ta'-» na-ah-la-ti-ia, i.e., as a scribal plus.

I/O

WbSJ

OEMlH(_

VOCABULARY IN JHE/1KKADJAN 1 MX lb FROM EMAK

ta-ri-iJ-tu4 / t a r P / h t u / ? n. f. s.; core Akk. tarltu "child keeper; nurse" D

ta-ri-i -tu4 lex.: EME.DA ta-ri-tu4:

ta-ri-iD-tui (Emar 602:373').

The gloss ta-ri-iD-tui, written with the 3 sign, seems to be a variant of the core Akk. word tarltu "Aufhebende, Kinderwarterin" < taru II, OB, SB, MA/NA; note the OB equation eme-daUM+ME = ta-ri-tum (AHw 1330). Since the etymology of taru II is unknown, perhaps the Emarite form pre serves an original guttural, viz., t-r-D or t-r-h. ta-Si-a-ti: see ta-Si-ti, below. ta-Si-ia-ta: see ta-Si-ti, below. ta-Si-ti, r ta-Si-ia-ta^, ta-si-a, ta-Si-a-ti, ta-Six(SE)-ia-ti /tasTtu/, /tasTatu/, and /tasTatu/ WS n. f. "(measure of capacity; goblet?)" (T§c) 1) /tasTtu/ s. ta-Si-ti lit: [ ] ta-Si-ti [ 1"[... ] t. (-goblet) [... ]" (Emar 488:1'). 2) /tasTatu/ ? s. a) 'ta-Si-ia-ta'1 lit.: GAL ta-Si-i[a-ta] GUSKIN "one golden t.-goblet" {Emar 42:3-4). econ.: [ x GAL ta-S\i-ia-ta [ ] "[one] t. [-goblet... ]" (Emar 286:5). b) ta-Si-a lit.: [ ] u 1 ta-Si-a u-ma-lu [ ] "[... ] and they fill one t. (-goblet)" (Emar 451bis:5'). 3) /tasTatu/ p. a) ta-Si-a-ti lit.: U i-na ut-mi Sa-aSu ta-Si-a-ti u-ma-al-lu-ii "And on that day they fill the t. (-goblets)" (Emar 369:61; cf. 392:5; 463:7.13). b) ta-8i/§E)-ia-ti lit.: [i]-na nu-ba-ti KAS! GESTIN ta-Si/SE)-ia-ti [u-]ma-lu "[I]n the evening, they fill the t. (-goblets) with wine" (Emar 446:97'). Fleming (Installation, 144-45) considers taSiatu the plural of taSitu "goblet," a word unattested in Akk., but semantically corresponding to GAL (= Akk. kasu "cup"). Respecting the former normalization, I submit that the IA sign may indicate an intervocalic glide y, viz., taSiyatu. Ikeda (Linguistic Analysis, 223 note 3) restores the form in Emar 42:3, GAL ta-Si-l[a7-ta*] as the ace. fern, of a local adj. related to taSiltu "Pracht(entfaltung)," AHw 1338. Yet, based on Arnaud's copy, and by com parison with Emar 286:5 [ x GAL ta-S]i-ia-ta, I reconstruct [I]A rather than [L]A in the former text. Note that the second writing listed under (2) could be an example of scribal omission, i.e., the TA sign, since the numeral " 1 , " preceding this form, requires a s., viz., ta-Si-a. Both writings listed under (3) would reflect a pi. f. noun in the oblique case (-ati). I suggest connecting these forms to the root t-S-c "nine," with reference to a vessel or measure of capacity, "(a ninth?)"; cf. the NWS (Heb. inscrip-

ULossary

i'/y

tion) form t§cy, tScyt "indication of a ninth part of a bat." One may normal ize s. / t a s T t u / , /tasTatu/, and pi. /tasTatu/. The only problem is the writings with IA. See Part Two, I. ta-Si (SE)-ia-ti: see ta-Si-ti, above. tar-bi-ia-ti /tarbiyatu/ WS n. f. p. "offspring" (RBY) tar-hi-ia-ti legal: a-nu-ma mzu-aS-tar-ti [DUMU]-ia 3 DUMU. SAL.ME-ia 1-en i-na iStu §A-Su-nu HP-din mzu-aS-tar-ti DUMU-ia iS-tu KA tar-bi-ia-ti liip-tu-ru-su "Now, as for my [son] Zu-AStarti (and) my three daugh ters - should he give one of them away, may my son Zu-AStarti be removed from the gate, from among the adopted children" (RA 77 3:7). Wilcke ("Familiengriindung," 311 note 182) reads s. tar-hi-ti:: ia, con sidering the pi. form found in the text a scribal error. He translates the whole phrase "aus meinem Tor (hinaus), aus d e m Status als mein Adoptivkind hinaus." According to Wilcke, the use of the preposition and the possessive for both nouns is perhaps due to the Hurr. substrate influ ence. Although interesting in its last part, this interpretation relies on an emended form. Perhaps Wilcke is right when he takes KA alone, without tar-bi-ia-ti, since in 1. 10 the same gate is described as KA-&J rE?n-[i]a ? "the gate of my house(?)," presumably of the house from which the son might be removed. Huehnergard (RA 77 [1983] 32) translates tar-bi-ia-ti as a pi. of tarbltu "upbringing, (raised) child, foster child," noting also that elsewhere the plural of this form means "greatness" (AHw 1328). His translation points to a pub lic place, "gate of the offspring/adopted children," but as above the "gate" actually belongs to a household. Huehnergard suggests that, given the small number of the examples with retained ia in WPA texts (e.g., Ugar. qnyt. Urn /qaniyata 3 illma/ "the creatress of the gods," Gordon, UT text 51:111:26; DLU370 renders qnyt "progenitora"), the Emarite form may be a WS lexeme or at least reflect WS phonology. The form a-ni-ia-na / 3 aniyana/ n. m. du. "two mourners" (see the Glossary under a-ni-ia-na) may be another ex ample of WS phonology, found in the Emar corpus. Although following Wilcke in syntax, I prefer Huehnergard's interpre tation on the form itself, as a sample of triphthong retention at Emar (see Part Two, II). Thus, I consider tar-bi-ia-ti a plural, and iS-tu a preposition used for both this form and the logogram KA, hence the tentative transla tion "from the gate, from among the adoptive children," referring to the legal procedure of disinheritance. tar-na-an-ni, tar-na-nu, tar-na-aS /tarnannu/ and /tarnaS-/ Hitt.? n. "(a ves sel/ measure of capacity)" 1) /tarnannu/ a) tar-na-an-ni lit.: 3 "'^"^Hu-ru-bu Sa tar-na-an-ni ZI pa-pa-sa "three t. breads of

180

Glossary


one £. (-measure) of barley-flour" (Emar 471:30). [ ] tar-na-an-ni 8 x [ ] "[(of one)] t. (-measure), eight I...]" (Emar 534:5'). b) tar-na-nu lit.: [ ] 1/2 QA 1 tar-na-nu [ ] "[ ... ] one half of qu, one t. (■vessel) [... ]" (Emar 490:7'; cf. 1. 1). 2) /tamaS-/ tar-na-as lit.: [ ] x 1 tar-na-aS GESTIN.HAD.DU.MEg "[... j, one t.(vessel) with dry raisins" (Emar 464:4; cf. 459:10'.15'). [ ] tar-na-aS I.GlS "[(one)] t. (-vessel) with oil" (Emar 465:6'; cf. 1.7; 489:1'; 491:4). 1 tar-na-aS GESTIN X [ ] "one t. (-vessel) with wine . [.. ]" (£mar492:4';cf.U. 5'.6'.7). The writings listed above may be related to the Hitt. word tarna-, de noting either a vessel or a dry measure of capacity (Friedrich, HW 215). As one can see, at Emar tarna- was used for liquids as well. Note that the first two writings are equipped with -ann, probably a Hitt. morpheme, whereas the last example ends in -§, the nom. s. morpheme in Hitt. (Friedrich, Grammatik, §69). tar-na-aS: see tar-na-an-ni,

above.

tar-na-nu: see tar-na-an-ni,

above.

TAR-PI / t a r w i - / Hurr.? n. p. ? "(group of people; rulers, judges?)" TAR-PI legal: i-na MU ERIN2.ME§ TAR-PI URUki la-mi "In the year, when the tpeople besieged the city" (AuOrS^ 25:2-3). Arnaud (AuOrSv 11) reads tar-wu, relating this word to Arab, trw "venir de loin, sans etre attendu, a l'insu de," hence his translation "les hordes," as an epithet for the Hurrians. Adamthwaite (AbrN 32 [1994] 25) argues Arnaud's appeal to Arabic and considers tarwu a proper name designat ing a tribal movement at that time. In Adamthwaite's opinion, Emar was probably attacked at least twice, by Hurrians and toru;w-troops; for a dif ferent view, see Introduction, 2. I suggest reading tar-wu, and connecting this form with the Hurr. word tarwiSSa "Richter," attested in the Nuzi texts (AHw 1336). Perhaps the lat ter form represents the n o u n tarwi- accompanied by the suffix -§e (intervocalic -SS-), found on abstract nouns or nominal forms from verbs (Speiser, Hurrian, §162-64). The meaning fits well in this military context, provided that these "judges" were (temporary) military leaders (e.g., Heb. Sopatim). TAR-ra-PI-nu / ? / n. "(a metal object)" TAR-ra-PI-nu econ.: 1 TAR-ra-PI-nu GUSKTN "one*, of gold" (Emar 43:8). Tsukimoto (AJBI15 [1989] 12) associates the Emar word with the Heb.

181

term tdrapim, i.e., "tarrapmu made of gold," but at Emar the PI sign usu ally indicates the syllable w /yV. I have been unable to find a satisfactory etymology for this form, which looks vaguely Hittite. tar-ta-an-ni, tar-ta-ni, tu-ra-ta-nu / t a r t a n n u / and / t u r a t a n n u / Hurr. n. "(a high official)" 1) /tartannu/ a) tar-ta-an-ni legal: "MClSlB '"e-li DUMU GE$TTN.SES DUMU tar-ta-an-ni "The seal of Eli, son of.. -Senni, son of the tartannu (-official)" (Emar 118:12). b) aatar-ta-ni legal: "MClSlB md30-AD DUMU ah-ba-ni Har-ta-ni "The seal of Sin-abu, son of Abbanu, the tartannu (-official)" (Emar 128:26-27; cf. 221:12). 10 MIN (= GIN KU.BABBAR.MES) a-na le-et m$e-i-6KUR DUMU tar-ta-ni "ten ditto (= shekels of silver) to SVi-Dagan, the son of the tartannu (-official)" (RE 10:13). "^KISTB ma30-a-bi Har-ta-ni "The seal of Sin-abu, the tartannu (-official)" (RE 10:34). IGI m&>-i-dKUR DUMU tar-[t]a-ni "Witness: SVi-Dagan, the son of the tartannu (-official)" (RE 10:38). 2) /turatannu/ tu-ra-ta-nu lex.: [UG]ULA.E.DU[B.BA] [MIN (= a-kil) E] tu-pt : tu-ra-ta-nu / I ]-te-en-nu (Emar 602:217'). Beckman (Texts from the Vicinity of Emar, 18) leaves this word untranslated. Arnaud (Emar VI/3, ad loc.) renders "le general," implicitly relating these Emarite writings to the Hurr. word ta/urtanu, ta/urtannu (Wilhelm, UF 2 [1970] 277; AHw 1332: "etwa Mann an 2 Stelle," attested also in Nuzi, MA/NA); cf. Heb. (< Akk.) tartan "title of Assyrian general, field marshal." Note the peculiar writing tu-ra-ta-nu probably has an anaptyctic -avowel between R 2 and R3. Judging from the context, this form may denote a head scribe. The variant E of the same lex. text (Emar 602:217') has [ ]te-en-nu, showing the same suffix as the PN sHu-ur-te-en-nu (AHw 1332). tar-ta-ni: see tar-ta-an-ni,

above.

ti-im-Sa-ak /timSak/ WS v. G preterite 3 f. s. "to adhere" (M§K) ti-im-Sa-ak legal: Sum-ma DUMU.SAL ak-ka-li DAM-ia a-na 'pa-he-ti DUMU.SAL NU.GIG ti-im-Sa-ak a-na HA.LA Sa ad-din-aS-Si lu-u ta-al-li-ik "If a daughter of my wife Akkali adhered to Pahetu, the qadiStu- woman, let her enter into the share which I gave her (i.e., Pahetu)" (ASJ 13 23:39-42). Tsukimoto (ASJ 13 [1991] 288) suggests relating the Emarite form ei ther to Ugar. mdk "to pass" (UT [440 no. 1582] leaves this form untranslated; and DLU [309] mentions only m9kt "the one [f.] who grasps," a substan-

182


tivized ptcpl. of *m6k [cf. Heb. masak]) or to Heb. maSak "to drag, draw" < *m-g-k; cf. Eth. masaka 1 "to drag, draw," Aram. maSak "to draw, carry along." Judging from the context, the phrase ti-im-Sa-ak a-na P. is probably a local rendering of the Akk. form it-ta-na-bal-Si "(who) takes care of her" (1. 36). Thus, a connection with Arab, masaka "to grab, grasp; to hold, seize, adhere," from the same root m-S-k (see above), is quite likely. In this case, "she adhered to P." could mean "she gave support to P." ti-in-du-u / t i n d u / n. "lyre?" ti-in-du-u lex.: ZA.AN.MUS MIN (= A.ZA.AN.MUS) ti-in-du-u (Emar 545:393'). Von Soden (AHw 1360) lists tindu, unknown origin, "lyre?," SB, in lex. texts only, sisDIM.NUN = tin/ti-in-du-u = [za]-na-[ru], MSL 6,142, 170; [z]a-an-na-ru gisZA.MU§ = t, 119,45. See the Glossary under za-na-ru. TI-iS-TU / ? / n. "willow?" TI-iS-TU lex.: SlD.SlD x / §ID.D[IM?] hi-la-pu : TI-iS-TU (Emar 545:516*). The form hi-la-pu is probably the same word as Akk. hilepu "willow," from OB on, wr. log. GlS.KIM (AHW 345; CAD H185; the meaning of hilepu relies on the context and comparative grounds, viz., Arab, hilaf-, Syr. helapa). Note the Emar scribe uses KIM (= DIM) for expected KIM (= BU). The following line, 517', has SlD.STD.DIM su-lu-um hi-la-pi (Arnaud's transliteration). Note that the SID sign may also be read MES, i.e., the logo gram for sulmu "black spot; a black wood" (CAD S 240-41). Perhaps the form TI-iS-TU is a local term, denoting "willow" or a simi lar kind of tree. I have, however, been unable to find any etymology for this word. tu-ma-gu / t u m a g u / ? n. "(a kind of flour?)" tu-ma-gu lex.: [ ) LAL tu-ma-gu (Emar 560:104'). Note that the last still-readable element of the logogram complex, LAL, corresponds to Akk. diSpu "honey" or tabu "good, sweet." Since a good portion of the logogram string cannot be restored, I sug gest with caution identifying the Emarite form with tumagu, unknown origin, "ein Mehl," attested only in two SB lex. texts, but written with a different logogram, viz., ZLIS\(lb|ub,j)BUs.BU5 = tu-ma-gu, MSL 11, 88, 57; 76, 27 (a-kal t); see AHw 1370. This interpretation is supported by the presence of tu-ma-gu in a section of breads and flours. tu-na-ab-bi: see lu-u-na-ab-bi, above. tu'-nab-bi: see lu-u-na-ab-bi, above. TU-nu-lxxx

]-li-lav/

? / ? "?"

Glossary

183

TU-nu-l xxx \-li-la" lex.: MEN4 Sa-al-tu : TU-nu- [ x x x ]-li-lav- (Emar 537:223). Note the logogram MEN 4 corresponds to Akk. agu "crown" or Sarru "king," and the form Sa-al-tu is perhaps the same word as Akk. Saltu B "in authority, authoritative" < Salatu, OA, SB, NB (CAD §/I 271). TU-PI-DA-lu 17 I xx. "(an implement?)" TU-PI-DA-lu econ.: 1 TU-PI-DA-lu ZABAR "one t.(-implement?) of bronze" (Emar 283:16); list of implements and vessels. tu-ra-ta-nu: see tar-ta-an-ni,

above.

tu-ri-iS, tii-ur-Sa /turiG/ and /tur6a/ WS v. G jussive "to inherit" (W/YR8 [B]) 1) /turi8/ 3 f. s. tu-ri-iS legal: a-nu-um-ma 'at-te-ia DUMU.SAL-i « D I § » tu-ri-iS "Now, may Atteya, m daughter, i n h e r i t « . . . » " (Emar 185:13'). 2) /turOa/ 3 du. tu-ur-Sa legal: a-nu-um-ma mlal-um-mi it m<pa-a-nu/bat lu-u til-ur-Sa-Su-nu "Now, may Al-ummi and Pa-nu/bat inherit them (i.e., my posses sions)" (RA 77 2:40-42). These forms are probably related to the (N)WS root w/y-r-6 "to inherit," attested in Heb. yams' "to take possession of, inherit," Aram, yaret, Syr. Oiret, Arab. wariOa "to inherit," Eth. warasa "to inherit, confiscate," Sab. wrd "to inherit." See the Glossary under Pl-ra-Sa. The first form cited above, tu-ri-i§, is a G jussive 3 f. s. According to Huehnergard (RA 77 [1983] 31,40), the form tu-ur-Sa-Sunu is a G jussive 3 dual, followed by the 3 m. p. pronominal suffix. tu-ri-Si, tii-ri-Si / t u r B u / n. m. s.; core Akk. turaSu "harvest" a) tu-ri-si lit.: \a\-na d[INAN]NA Sa tu-ri-si KI.MIN "[t]o Ishtar of the harvest, ditto" (Emar 373:94). d INANNA tu'-ri-Si "Ishtar of the harvest" (Emar 383:4'). b) tii-ri-Si lit.: dINANNA tu-ri-Si "Ishtar of the harvest" (Emar 460:25'). Arnaud translates "Astarte de l'ecrasement/du pietinement," relating the Emarite form to Akk. daraSu "to trample down" (CAD D 110), though a noun such as **duriSu is not attested in Akkadian. Von Soden (NABU1987/46) reads (Sa) tu-ri-Si "der Ernte," probably a variant of turaSu, turezu, turazzu, of unknown origin, attested in O A / MA, and Nuzi texts, meaning "harvest" (AHw 1372). Perhaps the Akk. word is related to Heb. tiroS "must, wine"; cf. also Ugar. trd "new wine," Ph. trS (I) "must, new wine." Thus, at Emar INANNA (= Ishtar?) used to be vener ated both as a deity of war (sa tahazi) and as a goddess of harvest (Sa turlSi).

184


tu-ru-be, tu-ru-bu, tii-ru-ba, tu-ru-bi, tii-ru-bu / t u r u b u / Hitt? n. "(a kind of bread)" a) "M*tu-ru-be lit: 2 tu-ru-be { ] "two t. (-breads) [ ... ]" (Emar 462:36'; cf. 11. 2'.4,.7,.9*.ll'.16'.17'.19,.21,.32,.33'.47';464:1.3ab.6.8.10.16,;466:8,.ir; 499:4; 508:2; 521:2'). b) nmd!,tu-ru-bu lit: [ ] x "'"""tu-ru-bu "[ .. ]. the t-bread" (Emar 470:4'; cf. 11. 3'.8'; 471:3.4.5.7.8ab.ll.12.15.16.17.20.21.22.29.30; 477:4'.5'.6'; 478:3'.5'; 503:1'.4'.5'; 527:3'). c) """'"tii-ru-ba lit.: a-na da-na-an-ma "indnu-ru-ba u-ka-as-sa-pu "They break a t. -bread for Anan himself" (Emar 471:26). d) "inHii-ru-bi lit.: 2 '""Hii-ru-bi [ ] "two t-breads [... ]" (Emar 476:4; cf. 11. 2.6). e) "indHii-ru-bu lit.: 24 n'"d"tii-ru-bu Zt si-na-hi-lu "twenty-four t. -breads of second (-qual ity) flour" (Emar 472:16'; cf.ll. 17'.23'ab.26'.27'.29'.33'.35'.37'.39,.4r.43'.45'. 47,ab.49'ab.51ab.53'.b.56'ab.59'ab.61'ab.63'ab. 6 5 ' a b . 69 ' a b . 7 1 ' a b . 7 4 ' .77' ; 4 7 3 : 1 ' . 3 ' a b . 5 ' a b . 7' a b . 1 1 ' . 12'.14'.15'.16'.17'ab.l8'.21'; 477:2"; 511:10'ab). Fleming {Installation, 265 note 250) cites Laroche ("Observations sur le rituel anatolian," 114), who considers durupu an Akkadianized form of Hitt. tu-ru-up-pa-aS, KBo XV 10; XX 42, passim (CTH 443); see Zadok, AION 51 (1991) 115. Laroche also compares this form to Hurr. turubi(Hoffner, Alimenta Hethaeorum, 188). tu-ru-bu: see tu-ru-be, above. TU-TU-nu I ? / n. "(a vessel)" TU-TU-nu lit.: 1 TU-TU-nu l.GlS "one t. (-vessel) with oil" (Emar 462:10'; cf. 459:4'ab.8'; 462:37'ab.40*.41'.45'; 464:14; 465:8'; 466:l'.4'.9'ab; 491:8; 497:3'; 501:2'; 509:1'; 510:1; 514:2'; 515:4'; 516:2'; 519:2'; 520:4'). This form might be related to the Hitt. word duddu- "(Messgefass)," KUB XVI16 II4 (Friedrich, HW 230). TU-UD-mu / ? / n. "(a kind of bread)" nind »TU-UD-mu econ.: 2 ™d*TU-UD-mu "two ^.-breads" (Emar367:2). Durand (NABU1989/54) proposes a different reading, based on a new distribution of signs, viz., 2 nindHe-mu. He then relates the form le-mu to Heb. lehem "bread, food." Yet his interpretation seems unlikely, since ety mological / * h / at Emar is always indicated with the H signs. Note, how ever, the rare Akk. verb lemu "to eat and drink" < *l-h-m (CAD L 126-27; AHw 543). TU-UG-GII

? / n. "(a type of building)

Glossary

185

TU-UG-GI legal: US.SA.DU E TU-UG-GI "bordering the t.-building" (JCS 34 1:14; cf. AuOr 5 16:14; RE 94:14). Sigrist (JCS 34 ad loc.) reads tu-uk-ki, suggesting a possible connec tion with the Hurr. PN Tuggi. Beckman (Texts from the Vicinity of Emar, 117-18) transliterates tuuq-ql, while Arnaud (AuOr 5 [1987] ad loc.) reads tu-ug-gi, but both schol ars leave the Emarite form untranslated. Durand (NABU 1989/lllb) relates the Emar form tu-uq-ql to a similar Mari form tu-uq-qi, designating a sort of workshop. He notes that at Emar, this type of building is mentioned along with the abussu- administrative building (JCS 34 1:10). Durand shows that the presence of this Mari word at Emar points to its Syrian origin, though thus far a definitive etymology has not been advanced. tu-uk-li, tuk-li / t u k l u / n. m. s. "trust; safety; a storehouse(?)" a) tu-uk-li lit.: iS-tu E tu-uk-li us-su-ma "They leave the storehouse" (Emar 369:34; cf. 370:80'; 373:110'). b) tuk-li lit.: a-na E tuk-li KU4-ma "They enter the storehouse" (Emar 369:66; cf. 11.67.89; 373:183'; 452:52'b). Arnaud leaves this word untranslated. Fleming (Installation, 115) notes that the use of tuklu "help" at Emar is the first attestation of this word in the second millennium, aside from PNs containing this element. Dietrich (UF 21 [1989] 81 and note 72) renders "Vorratshaus, Speicher," relating the Emarite form to Akk. tuklu (tukultu) "Hilfe," MA, MB, LB; cf. takalu "vertrauen," from OAkk. on (AHw 1304-5,1367). The word tuklu is a noun of purs- formation (von Soden, GAG §55d 3a II), hence its abstract meaning "Vertrauen." When accompanied by the logogram E, this form may point to a "Haus des Vertrauens, gesichertes Haus (fur Vorrate), Safe." I follow here Dietrich's interpretation, translating E tukli "storehouse." tu-uS-he-ha-an, uS-he-ha-nu /tuShehan/ and /uShehannu/ v. Gdurative; core Akk. §ukenu "to prostrate oneself" (*§HHN) 1) /tuShehan/ 3 f. s. tu-uS-he-ha-an lit.: a-na ie-a tu-uS-he-ha-an "She prostrates herself before Ea" (Emar 370:83'). 2) /uShehannu/ 3 m. p. uS-he-ha-nu lit.: GIR.ME§-£i uS-he-ha-nu "They prostrate themselves at her feet" (Emar 369:44, text B). The form tu-uS-he-ha-an is a PA variant of the core Akk. root Sukenu "to prostrate oneself," attested at Amarna, Nuzi, Bog., Ras Shamra (but not in texts written at Ugarit); CAD S/III214-18; see von Soden, GAG §109m; Fleming, Installation, 185 note 338.

187


Glossary

According to van Huyssteen (Journal for Semitics, 3/2 [1991] 114-15), this PA form might represent one of the several Assyrianisms found in the Emar corpus; von Soden (UF11 [1979] 749) relates the same form to Assyr. u8kaDDin, rather than to Babyl. uSken. This interpretation, which does not refute Fleming's, is supported by the second example listed above where the form uS-he-ha-nu replaces i-ma-qu-tu4 "they fall down" (text A), hence the translation of the former form "they prostrate." Von Soden (GAG §109m) notes that many odd forms of a root *§hhn, developed in the Hurr. areas, were derived from the Assyr. forms of Sukenu, e.g., preterite uShehe/in, perfect iStahahin.

nation of the female genitals)" (CAD H 79). See the Glossary under IZ-BU, and su-uh-Su. Note the string PI.IN.ZI.IR looks very odd as a logogram for lipiSSatu. It might be a different spelling of the form bissuru (see above). Yet the PI sign at Emar indicates w/yV rather than pi, bl. This form is probably a substantivized qattal- adj.: tannap- from a CommSem. root t-n-p, attested in Akk. tanapu "schmutzig sein" (AHw 1379), Heb. tanap "to defile."

186

tii-na-bi: see lu-u-na-ab-bi,

above.

tu-ri-Si: see tu-ri-Si, above. tti-ru-ba: see tu-ru-be, above. tii-ru-bi: see tu-ru-be, above. tu-ru-bu: see tu-ru-be, above. til-up-pu-ru / t u p p u r u / WSn. m. s. "an implement (sewing tool?) of bronze" (TPR) tti-up-pu-ru legal: 1 tu-up-pu-ru ZABAR "one t. (-implement) of bronze" (Emar 33:9). Huehnergard (AOS 1988) lists this form with a short note, "(a bronze implement)." A possible cognate is Heb. tapar "to sew together," Aram, tapar "to join; to sew, mend," hence the tentative translation "sewing tool made of bronze." This etymology fits the context, a list of bronze implements such as, 2 ha-si-in-nu ZABAR "two bronze axes" (1.8), 1 TUN (=pa§tu) ZABAR "one bronze hatchet" (1. 9). tu-ur-Sa: see tu-ri-i§, above. tuk-li: see tu-uk-li, above.

T td-an-na-pu / t a n n a p u / substantivized adj. m. s. "female genitals" td-an-na-pu lex.: PI.IN.ZI.IR! li-pi-is-si20-tu4: td-an-na-pu (Emar 602:371'). The form li-pi-is-si20-tu4 is perhaps a variant of the Akk. word UpiSSatu "vulva" (CAD L199). All the other lines of this section, where the gloss tdan-na-pu occurs, contain synonyms of lipi§§atu, e.g., 1. 368' u-ru / u r u / "Blosse (weibliche Scham)" (AHw 1435); 1. 369' bi-is-su-ru / b i s s u r u / "fe male genitals," (CAD B 268-69); 1. 372' ha-an-du-tu / h a n d u t t u / "(a desig-

td-pa-ru / t a p a r u / WS n. m. s. "wooden board" (TPR) td-pa-ru lex.: dur KU ki-iS-kar-ru : td-pa-ru (Emar 545:267'). The form ki-iS-kdr-rii seems to be a variant of the core Akk. word kiskirru (kiskirru) "wooden board (as a part of a brick mold, part of a window)," OB, NB (CAD K 424). The presence of the Emar word in a con text similar to the one suggested by the meaning of kiskirru, viz., ki-iS-kdr SIGj-ti "k. of the brick (mold)" (Emar 545:268', text E) supports this as sumption. As for the gloss, I suggest reading td-pa-ru, and relating this form to the Eth. root tafara "to cover a house, roof over; to intertwine boards for roof and walls," n. tafar (same pattern as at Emar) "roof, wooden floor." If my interpretation is correct, then the Emar word designates a wooden board used in construction. tii-wa-ab / t u w a b ( u ) / n. "(an official?)" tii-wa-ab legal: 'u1 «Sum-ma» mIE.GI4-i hyena": see sa-ba-d. w SRR [sa]-ar-ra-ri; Xixsa-ra-ri = /sarrari/ "rival; spouse other than the first one": see sa-ra-ri. TPR tu-up-pu-ru = / t u p p u r u / "(an implement; a sewing tool)": see tu-up-pu-ru. T§ c ta-Si-ti - / t a g r t i / ; Tta-8i-ia-ta?; ta-§i-a = /tasTata/; to&-a-£i; ta-§i/£E)-ia-ti = /ta§l c ati/ "(measure of capacity; gob let?)": see ta-Si-ti. TPR td-pa-ru = / t a p a r u / "wooden board": see td-pa-ru. mi 6CR ma-a§-ar-tu4; ^mas-ar-tu^^ = / m a 8 c a r t u / ; mima-aS-[ar-ti]; maS-ar-ti = /ma6 c arti/ "(a priestess)": see ma-aS-ar-tu^ W/YN/T/D PI-at-tu4= / w / y a t t u / "pigeon": seePl-at-tu ¥ W/YR8 (A) KPI-ra-Su = / w / y a r r a 9 u / ; KPI-ra-§a; «A-»PI-ra-Sa = / w / y a r r a 0 a / "heir, inheritor": see PI-ra-§a; (B) tu-ri-iS = / t u r i 9 / "she may inherit"; tu-ur-§a = /turfla/ "they (du.) may inherit": see tu-ri-i§. YB§ ia-biS-ti = /yabiSti/ "dry; dried (fruit)": see ia-biS-ti. YMM Ha-a-mi = / y a m m i / "sea; a DN": see ia-a-mi. YRD ia-ar-da-ni; ia-[ar-d]d-ni = /yardani/; ia-ra-dd-a-ni = / y a r a d a n i / ; dya-ar-da-vna-tP = / y a r d a n a t i / "river flowing downward; a DN": see ia-ar-da-ni. SPD

I. ORTHOGRAPHY A. THE EMAR SYLLABARY This syllabary contains all the signs (syllabic and determinatives) and their values attested in the WS forms found in the Emar corpus. When a value of a syllabic sign occurs more than three times the note "and passim" is added to the line of examples. Other topics such as rare values at Emar and in other WPA corpora, plene/broken spellings, use of CVC signs, and consonant doubling are discussed in this section. The following data are arranged in columns as follows from left to right: - sign number according to Labat, Manuel6; Borger, ABZ4; - sign name according to von Soden-Rollig, AS4; - value(s); - example(s). 1. The Syllabic Signs no.

name

1

A§

value aS

rii

2

HAL

hal

5

BA

ba

pa

6

ZU

zu

examples hi-da-aS = /hidda9(u)/ "renewal, inauguration" (HD8); ma-aS-ir-ta = /maS3irta/ "(a kind of vessel)" (S'R); mima-aS-ar-tu4= /ma8 c artu/; mlma-aS-[ar-ti] = /ma8( c arti)/ "(a priestess)" (8CR) dii-ug-gug-ru = /dugguru/ "(a type of building)" (DGR); ka-kat-ru =/kakkaru/ "talent, loaf of bread" (KKR); td-pa-ru = /taparu/ "wooden board" (TPR); and passim tM mA "- hal-hal-lu; hal-hal = /halhallu/ "(a kind of bread)" (HLL) ba-az-ru = /baSrii/; ba-az-ra = /baSra/ "they distributed" (B5R); ba-qa-ra = /baqara/ "flock, herd, bovines" (BQR); ku-ba-du = /kubbadu/ "honoring (-ceremony)" (KBD); and passim ha-pd-u = /hapayu/; ha-pd-a =/hapaya/ or /hapa/; ha-pd-i = /hapayi/ "(a type of building)" (HPY); mux-pd-li-la = /mupallila/ "arbitrator, mediator" (PLL); su-pd-ra-ti = /suparati/ "goats" (SPR) zu = /8u/ "the one of/which" (6); *™zu-uk-ra = /bukra/;zu-uk-ri =/5ukri/ "remembrance, memorial" (5KR)

Urammatical 7 9

SU BAL

su pal

12 15

TAR KA

tar ka

ga

55

LA

gau Za

58

TU

tu

du

59

LI

li

61

MU

ma

62

QA

qa

™4

67 68

GIL RU

69 70

BAD NA

na

73

TI

ti

kil ru

K

su-pa-hu = / s u p a h u / "(offering)" (SPH) mu^-pal-li-la = /mupallila/ "arbitrator, mediator" (PLL) tar-bi-ia-ti = /tarblyati/ "offspring" (RBY) ka-bi-dui = / k a b i d u / "liver" (KBD); "indaka-ka-ru; ka-ka4-rii; nin&aka-ak-ka-ru - / k a k k a r u / ; "inda&aak-ka-ri = /kakkari/ "talent, loaf of bread" (KKR); ka-ma-lri] = / k a m a r l / "priests" (KMR); and passim bu-qa-ri = / b u q a r i / "flock, herd, bovines" (BQR); i-ha-da-qa = /ihaddaqa/ "he surrounds" (HDQ I); "'"^qd-am-la - / q a m l a / "(a kind of bread)" (QML); and passim gau-ad-da = / g a d d a / "fortune; a DN" (GDD) j-Za-i = / 3 i l a h l / ; i-la-ii = / 3 i l a h u / " g o d s " C D ; i-la-nu = / 3 Ilanu/ "stag" (3YL); ha-ab-la = / h a b l a / "lot, portion; (a type of building)" (HBL); and passim a-zi-ib-tu = / c a z i b t u / "abandoned, divorcee" (CZB); ma-li-tu = / m a l i ' t u / "artificial terrace" (ML3); tu-ri-is = /turiO/ "she may inherit" (W/YRO); and passim du-gu-ra = / d u g g u r a / ; du-gu-ri = / d u g g u r i / ; hu-uk-ki; ™d°hu-uk-ki = / h u k k i / "(a kind of bread)" (HNK) az az-ba-ti; az-ba-a-t[i] = / c a z b a t i / "abandoned, divorcee" (CZB); ba-az-ru = /baSru/; ba-az-ra = / b a 5 r a / "they distributed" (B6R) ha-as-pa = / h a s p a / "(a kind of wine)" (HSP I) as as ma-as-ha-ra-ta = /masgaratu/ "youth, childhood" (SdR) " um ta-ah-ru-um = / t a h r u m / "she vowed" (HRM) ta bi-ta-ri = /\Atofi/ "cutting, section" (BTR); hu-ut-ta-ni = / h u t t a n i / "protection" (HTN); ma-ta-hu = / m a t a h u / "(unit of measurement)" (MTH); and passim td td-pa-rii = / t a p a r u / "wooden board" (TPR) ra-ya-si = /rayyasi/ "trainers, tamers" (RY$) ar-yu = / ' a r y u / "gazelle" CRY) bi-is-hi = / b i s c i / "ditch" (BSC); hi-bi-ri = /hibbiri/ "(a device by which two parts are joined)" (HBR); hi-ia-ri = /hiyyari/; [h\i-ia-rii = / h i y y a r u / "(a month/festival name?)" (HYR); and passim d li-iJ-mi = / l i 3 m i / "people" (L3M); si-i'-li = /si c li/ "reproach" (SCL) da *ku-'u-u; {d"i>ku-Du-u = / k u ^ u / "(a vessel)" (KDW/Y)

Note that this value is unattested in the administrative material studied by Ikeda, Linguistic Analysis, 288. Nevertheless, SE = Six is found in lex./lit. texts from Ugarit; see Huehnergard, Ugaritic Vocabulary, 389. This value also occurs in writing the 3 f. s. suffix in the Amarna letters; see Rainey, Canaanite, 2 80.

/~i.d~

398

**i^js

AH

^CLVIIII^.

vh

399

IM '

im

401 427

HAR MI

hu mi

449 451

IGI AR

Si ar

457

DI

di

ti

461

KI

hi

West Semitic Vocabulary in the Akkadian Texts from Emar (Harvard Semitic Studies, No. 49)

A Grammar of Akkadian (Harvard Semitic Studies)

Key to a Grammar of Akkadian (Harvard Semitic Studies 46)

Seleucid Archival Texts in the Harvard Semitic Museum (Cuneiform Monographs,)

Semitic Inscriptions

Studies In Semitic Grammar and Metrics

Ancient Semitic Civilizations

The Word in Arabic (Studies in Semitic Languages and Linguistics)

The Word in Arabic (Studies in Semitic Languages and Linguistics)

Parenthesis in Biblical Hebrew (Studies in Semitic Languages and Linguistics)

Introduction to Semitic comparative linguistics

Introduction to Semitic Comparative Linguistics

A brief introduction to the Semitic languages

Genetic Subgroupings of the Semitic Languages

The Semitic Languages: An International Handbook

Journal of Semitic Studies, Volume 55, Number 1, Spring 2010

Dictionary of the North-West Semitic Inscriptions - Volume 2 (Handbook of Oriental Studies Handbuch Der Orientalistik)

The Dictionary of the North-West Semitic Inscriptions (Handbook of Oriental Studies Handbuch Der Orientalistik)

Comparative Semitic Philology In The Middle Ages: From Sa'adiah Gaon To Ibn Barun (10th-12th C.) (Studies in Semitic Languages and Linguistics)

The Emar Lexical Texts (Parts 1 - 4)

Journal of Semitic Studies, Volume 55, Number 2, Autumn 2010

Dictionary of the North-West Semitic Inscriptions - Volume 1 (Handbook of Oriental Studies Handbuch Der Orientalistik)

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