The texts assigned to this version can be securely attributed to DAY 8 of the nuntarriyašḫa- festival due to the colophon preserved in KBo 30.96+ (ms. C). KBo 39.66+ (ms. B) duplicates a characteristic passage of ms. C and should therefore describe the same ritual context. Ms. A (KBo 24.67) and B are further likely to belong to the same tablet. Nevertheless, owing to the poor state of preservation of all manuscripts, the precise sequence and details of the celebrations remain unclear.

• D. Groddek, AoF 25, 1998: 234f. (Nr. 48)
• D. Groddek, DBH 2, 2002: 135
• D. Groddek, DBH 11, 2004: 87; 89f.

KBo 30.96 was identified as part of the nuntarriyašḫa- festival by Houwink ten Cate Ph.H.J. 1988a: 173, who also noted its possible duplicate KBo 24.85, following a remark made in Otten H. – Rüster C. 1984a: v. The joins between KBo 30.96 and KBo 39.68, as well as between KBo 24.85 and KBo 39.66, were identified by Groddek D. 1998d: 234f., who also attributed the latter pair to CTH 626. Nakamura M. 2001a: 98, however, expressed reservations regarding this attribution because of apparent discrepancies between the fragments (“Es ist dagegen unsicher, ob das anscheinend teilweise parallele Fragment KBo 24.85+ hierher gehört).” In light of the revised readings proposed in the present edition of KBo 39.66+ (= KBo 24.85+), these concerns can now be set aside.

In addition, Nakamura M. 2001a: 445 proposed an indirect join between KBo 24.67 and KBo 39.66+, which – based on the handwriting and the dating of the fragments – appears plausible. However, Nakamura M. 2002a: 249f. ultimately chose not to include any of these fragments in his edition.

One of the few distinctive materials attested in the described celebrations is the damalanga- reed. Likely for that reason Groddek D. 2004f.: 86 tentatively suggested that KBo 39.65, which also contains this term, should belong to CTH 626. However, since references to damalanga- are not restricted to CTH 626 and the remaining preserved lines of KBo 39.65 show no further correspondence with securely identified nuntarriyašḫa- fragments, this text has been excluded from the present edition.

Contrary to the impression given by the hand copy of KBo 24.67, the first preserved line of the fragment is in fact the initial line of the column.

KBo 39.66+ (ms. B) exhibits characteristic Middle Script forms of DA and ID with stepped horizontals. KBo 24.67 (ms. A) displays the same handwriting, with the verticals in KÁN centered on the lower horizontal, RA with the lower initial vertical, and AN with horizontals that do not cross the vertical. Note also the very sharp edges of both KBo 39.66+ and KBo 24.67, which further support the assumption that they stem from a single tablet.

KBo 30.96+ (ms. C) is written in the New Script. Although it appears somewhat later than the mss. A and B (note in particular the late forms of DA or ID), it nevertheless retains the form SAR with a single vertical, a feature otherwise characteristic of Middle Script manuscripts.

Although the colophon explicitly states that the events described on these tablets were part of the nuntarriyašḫa- festival, the Middle Script of mss. A and B indicates that the underlying ritual tradition predates the emergence of the festival in its imperial, extended form. Originally, these celebrations must have constituted an autumn festival devoted to the entire divine assembly, with particular emphasis on the Storm-god of Zippalanda.